Escolar Documentos
Profissional Documentos
Cultura Documentos
AN
TO
LIVING
THE
RELIGIONS
STUDY
OF
OF
SOME
THE
EAST
STUDIES
Christianity
Ethics.
and
By
13.
D.
By
S.
ARCHIBALD
ALEXANDER,
D.D.
M.A.,
The
THEOLOGY.
IN
Environment
of
Christianity.
Early
M.A.,
ANGUS,
Ph.D.
History
of
the
Study
of
Theology.
Vol.
I.
of
the
Study
of
Theology.
Vol.
II.
C.
Dr.
By
A.
BRIGGS.
History
C.
Dr.
By
A.
BRIGGS.
Christian
The
Hope.
and
Christianity
Christian
A
Critical
Gospel
By
and
and
Protestant
WILLIAM
By
FORSYTH.
GARVIE.
Testament.
WEST
GEORGE
By
before
M.A.
HOLDSWORTH,
WILLIAM
ROBERT
By
Thought
Old
By
Sin.
E.
A.
the
T.
D.Litt.
D.D.,
Psychology.
its
Christianity
Rev.
to
GRAY,
P.
Rev.
By
Introduction
Origins.
Faith
God.
Apologetics.
BUCHANAN
R.
D.D.
MACKINTOSH,
Kant.
By
D.D.
INGE,
C.
A.
MCGIFFERT,
D.D.
Ph.D.,
The
of
HAM,
CUNNING-
WILLIAM
By
D.Sc.
D.D.,
Justification
D.D.
Ph.D.,
BROWN,
ADAMS
Questions.
Social
F.B.A.,
The
W.
By
of
Theology
the
Gospels.
JAMES
By
D.D.,
MOFFATT,
D.Litt.
History
of
Christian
CALDWELL
The
of
Doctrine
Revelation
A
Critical
The
D.C.L.
Holy
Spirit.
EDWARD
By
By
the
M.A.
MOZLHY,
D.D.
ORR,
JAMES
New
K.
Testament.
ARTHUR
By
D.D.
By
HASTINGS
D.Litt.
RASHDALL,
(Durham).
By
T.
REES,
(Lond.),
M.A.
of
the
Old
of
the
New
B.A.
Testament.
By
(Oxon).
H.
WHEELER
M.A.
and
Christian
Canon
Testament.
By
ALEXANDER
D.Litt.
SOUTER,
Thought
WORKMAN,
The
to
Ideas
Religious
Kant.
J.
By
Religion.
and
(Oxon),
Text
Atonement.
PEAKE,
ROBINSON,
The
the
Introduction
Philosophy
since
D.D.
Inspiration.
and
SAMUEL
The
Thought
MOORE,
Theology
the
Reformation.
Epistles.
By
to
By
HERBERT
B.
D.Litt.
of
the
H.
A.
A.
KENNEDY,
D.Sc.,
D.D.
The
Pharisees
and
Jesus.
By
A.
T.
ROBERTSON,
A.M.,
D.D.,
LL.D.
The
Originality
MACKINTOSH,
of
D.D.,
the
Christian
D.Phil.
Message.
By
H.
R.
INTRODUCTION
AN
THE
TO
STUDY
SOME
OF
LIVING
RELIGIONS
THE
OF
EAST
BY
SYDNEY
PRESIDENT
OF
D.D.
CAVE,
CHESHUNT
COLLEGE,
CAMBRIDGE
LONDON
DUCKWORTH
3
HENRIETTA
"
STREET,
COVENT
CO.
GARDEN
BL
o.
First
All
published
rights
in
reserved
1921
TO
E.
J.
C.
PREFACE
THIS
as
book
guide
beginner's
of the
it will
have
what
for
ignore,
the
and
the
hope
his
study
The
with
that
the
and
Hindus,
modern
many
them,
not
of
fear
that
of
popular
evil
first
be
Christian
Western
to
such
non-Christian
is
for
has
end
and
books
hi
base
first, to
sought
to
the
the
the
the
nobler
the
contact
task
more
than
7
of
and
allegiance
deal
with
but
as
been
well
may
given
conspicuous
so
are
^to-day.
have
that
made
these
complaint
understanding
Besides,
to
research,
is
better
Buddhism
the
world
forms
association
retain
to
should
which
seems
in
creative
such
that
the
East,
religions urgent
to
still
forget
has
in
appreciate
to
the
intimate
antiquarian
the
But
it
religions.
culture
task
spirits
and
taught
he
operative
religion.
sympathy,
to
prominence
more
Upani-
the
Islam
ever
and
with
familiar
made
the
still
of
still able
are
subjects
forces
some
him
men,
as
spiritual
be
which
in
years
enough
for
like
passages.
some
saw
impossible
it
By
for
he
but
to
from
learn,
may
history,
have
given
are
may
classic
lived
living religions,
of
reader
their
on
writer
make
references
from
as
Hinduism
its
which
Bhagavadgltd,
detailed
of
books,
appreciate
purpose,
it omits
student
of
serve
significant
more
what
phases
many
and
the
and
power,
time,
the
it may
If it fulfils its
from
the
Thus
of
East.
much
as
understand
to
shads
value
includes.
it
needs
its
that
hope
study
of the
Religions
Living
the
to
the
in
written
been
has
impossible
beginner
elements
of
Eastern
to
part
out
with-
should
of
non-
with
relating Christianity
imperative,
and,
profitless recrimination,
if
PREFACE
it
be
must
the
the
has
writer
but
he
first
instance
the
readers
to
but
without
in
familiar
the
help
Mr.
for
has
his
in
the
to
of
non-
to
express
D.
E.
Buckler,
suggestive
of
case
and
of
of
criticisms
thanks
B.A.,
Trinity
the
the
use
their
in
vowel
long
Sanskrit
in
and
long.
of
one
of
now
the
Hall,
chapters
to
given
are
to
for
manuscript
M.A.,
places
invariably
his
the
not
by
words,
are
Jarvis,
kind,
seemed
consonants
of
foreign
has
it
this
the
vowels
revising
in
W.
F.
Rev.
of
Names
other
these
where
writer
his
In
except
words
students,
to
readily
phases
words
render
to
equivalents.
form.
indicated,
for
to
inadequate
some
Eastern
manual
but
marks,
English
The
of
elementary
an
nearest
Pali
in
expressed
aspirations
and
West
is
Christianity
which
inspire
anew,
the
in
the
in
to
serve
may
ligions
re-
made,
is
prepared
was
we
these
attempt
Christianity
which
transliteration
diacritical
their
explore
of
religions.
the
best,
which
Elsewhere
one
such
no
students,
elements
it
relate
to
try
book,
this
considered.
is
Here
theological
spiritual
In
to
for
in
Christian
is
that
its
rediscover
ignore,
that
ventured
trusts
of
alone
Christianity.1
to
some
ideal
his
Gravesend,
press,
and
Cambridge,
dealing
with
Islam.
on
the
based.
In
his
first
Redemption,
half
of
which,
Hindu
Chapters
and
(Oxford
Christian
II-IV
of
the
section
University
on
Hinduism
Press,
are
1919),
partly
CONTENTS
HINDUISM
I."
PAGE
I.
RELIGION
THE
OF
RIGVEDA
THE
.13
.
II.
III.
THE
BEGINNINGS
ESSENTIAL
HINDUISM,
STUDY
23
SPECULATION
BRAHMANIC
OF
IN
UPAN-
THE
30
ISHADS
.......
IV.
V.
HINDUISM
POPULAR
SOME
FURTHER
SONG
THE
AND
DEVELOPMENTS
OF
OF
LORD
THE
39
HINDUISM
47
.
VI.
SOME
MODERN
MOVEMENTS
RELIGIOUS
55
.
II."
I.
THE
LIFE
AND
ZOROASTRIANISM
TEACHING
ZOROASTER
OF
64
.
II.
RELIGION
THE
OF
LATER
THE
AVESTA
74
.
III.
THE
FURTHER
HISTORY
ZOROASTRIANISM
OF
"
THE
PARSIS
83
HI."
I.
BUDDHISM
INTRODUCTION
89
......
II.
THE
LIFE
OF
BUDDHA
THE
.93
.
III.
THE
TEACHING
OF
THE
BUDDHA
.114
.
IV.
THE
ORDER
V.
THE
FURTHER
129
HISTORY
OF
BUDDHISM
IN
INDIA
132
.
VI.
BUDDHISM
IN
CEYLON,
BURMA,
SIAM,
AND
TIBET
140
10
CONTENTS
IV."
THE
RELIGIONS
OF
CHINA
JAPAN
AND
PAGE
I.
ANCIENT
THE
RELIGION
or
CHINA
.147
.
II.
CONFUCIANISM
.154
.
III.
IV.
V.
TAOISM
159
BUDDHISM
THE
161
POPULAB
RELIGION
OF
CHINA
169
.
VI.
THE
CONTRIBUTION
SHINTO
OF
TO
RELIGION
THE
JAPAN
OF
173
......
VII.
THE
CONTRIBUTION
RELIGION
BUDDHISM
OF
TO
JAPAN
OF
.181
.
VIII.
THE
CONTRIBUTION
RELIGION
II.
III.
THE
THE
AND
THE
.191
.
MISSION
HIS
OF
AND
TO
ISLAM
FOUNDATIONS
FAITH
JAPAN
OF
V."
MUHAMMAD
CONFUCIANISM
OF
I.
THE
.194
.
ISLAM
PRACTICAL
.215
DUTIES
OF
ISLAM
219
.
IV.
THE
SECTS
OF
ISLAM
228
.....
V.
THE
ASCETIC
ELEMENT
IN
ISLAM
237
.
BIBLIOGRAPHY
.241
.
INDEX
249
.
USED
ABBREVIATIONS
Analects.
Ana.
.
Atharvaveda.
A.V.
.
"
Brdhmana.
Br.
Brih.
Brihaddranyaka
Up.
.
Chhdnd.
Upanishad.
Chhdndogya
Up.
Upanishad.
The
C.C.
Chinese
by
Kdthaka
Up.
.
and
Hindu
and
Christian.
Rigveda.
.
Sacred
S.B.E.
.
Satapatha
Br.
Books
of
the
East.
Brdhmana.
Surah.
S.
.
Svetdsvatara
Up.
Upanishad.
Vendlddd.
Vdd.
.
Warren,
W.B.T.
.
Yasna.
Y8.
.
Yt.
Religion
Upanishad.
Redemption,
R.V.
Svet.
of
R.H.C.
Sat.
and
Legge.
Encyclopaedia
E.R.E.
Kaih.
edited
Classics,
Yasht.
Buddhism
in
Translations.
Ethics.
lated
trans-
INTRODUCTION
AN
TO
LIVING
SOME
OF
STUDY
THE
EAST
THE
OF
RELIGIONS
I
HINDUISM
I."
THE
RELIGION
THE
OF
RIGVEDA
Introduction.
WHAT
Hinduism
much
religion
one
has
had
either
"
writer
Christians
of
faith
are
in
Yet
is
unity
some
based
either
brief
sketch,
of
this
Brdhmanas,
Mr.
man
from
Hindu
we
shall
essential
then
or
deal
first
on
pass
Essentials
on
the
"
13
Hinduism
for
with
the
the
So,
the
may
in
our
tions
presupposi-
Rigveda
Upanishads,
8,
of Hinduism,
p.
question,
difficult
chief
its
which
process,
in
to
has
faith,
others."1
from
devotion.
by
Hinduism
lyengar, in
twenty-five Hindus
by
karmic
the
point
one
Essential
and
the
and
neither
them
has.
karma,
in
by knowledge
and
Srinivasa
symposium
it
thought
least
have
distinguish
to
belief
redemption
won
of
the
on
concern
be
law,
nor
It
they
because
at
so
Hindu
modern
law;
have
not
authoritative
one
Hindus
the
is
religions.
common
they
but
are
and
because
one
of
As
conduct.
or
It
say.
lacks
and
Muhammadans
common
practice,
nor
founder
religion,
common
to
conglomeration
belief
of
the
says,
have
as
impossible
is
historic
no
standards,
it
is,
"
an
What
and
the
where
interesting
makes
14
HINDUISM
the doctrine
[i
of karma, and
of knowledge,
redemption by means
first taught, and to the Song of the Lord, where
are
the
of
another
of redemption is proclaimed
way
way
devotion
to a God.
Then, after a hasty glance at some
further developments, we
shall look for a little at some
"
modern
repulsion of
The
in Hinduism
movements
Western
due
Christian
or
attraction
the
to
or
thought.
of the
1. The
Period
2. The
Period
1000
of the
?-600
of the
Rigveda
arranged in ten
consists
The
after books
which
embodies
reflect the
i
to
age
of the
they
and
Upanishads,
of
first book
the
hymns
Brdhmanas
and
to
be
studied
?-
B.C.
Brdhmanas,
a
was
B.C.
thousand
hymns
clearlycompiled
of all is the
earlier
were
600
than
more
Latest
nine.
with
So called because
Atharvaveda
The
books.
two
?-1000
B.C.
Period
3. The
Rigveda, 1500
some
tenth
hymns
will be
in the seclusion
book,
which
dealt with
of the forest.
in
RIOVEDA
THE
i]
the
chapter.
next
religionof
The
the
of later
Hinduism
Rigveda
is in marked
times.
Its
mark
the
hymns are
the expressionof the simple pastoralworship of the Aryan
invaders
of India, who
as
yet had only penetrated to the
Yet
it is impossible with
of India.
north-west
corner
Max
Miiller to speak of their
"primaeval simplicity."1
the childish age of the human
mind,"
They reveal not
centuries
of religious
but an age which had behind it many
of the earliest hymns
culture
; and, although some
may
without
reference to
to the gods, made
be genuine prayers
the sacrificial cult,very many,
possiblymost, are not fresh
but
works
of art
and
composed by
ingenuous songs,
tions
rhymesters to be used as incantahighly paid professional
of a theurgy. Yet the hymns
in the service
as
a
whole
are
primitiveto make it possibleto trace
sufficiently
the development of natural
phenomena into personified
deities,and, different as is their religionfrom that of later
India, they have not entirelylost their influence in the
No one, who
has listened to the chanting
world.
modern
the
to
contrast
"
ancient
of these
which
with
still in
daily use.
Savitar
to
"
the
been
to have
prays
they
May
So
whilst,as
excellent
that
shall see,
glory
"
stimulate
he
may
veneration
are
attain
we
fail to
can
songs,
our
prayers
of
;2
of the most
important of modern
the
reform
movements,
Arya-Samaj, goes back to the
and
cultured
Hindus
of every
Rigveda for its inspiration,
school quote lines from
these
hymns with affection and
we
one
reverence.
To
in
give, even
Rigvedic gods
is
of all the
outline, an account
impossible in the space at our disposal.
India
What
meagre
can
it teach
us
1899
Quotations from
edit.,pp. 108,
109.
Griffiths' translation.
16
HINDUISM
It must
[i
suffice to indicate
classic Hinduism.
The
earliest commentator
have
classifies the
knowledge,1
of earth, and
realms
air,and
this classification,
we
Gods
of the
Earth
of
the Air
Indra, Vayu,
Gods
Vedic
of the
the
deities into
we
three
the
Brihaspati.
the
Maruts, Rudra.
:
Gods
of whom
Rigveda
bright heaven.
Adopting
the chief gods thus :
arrange
may
the
on
of whom
the
chief
are
Vishnu
Varuna
Aditi
and
and
Mitra.
Earth.
popular of Vedic
Agni ranks with Indra as the most
the conception is
much
gods. Agni is fire,and however
with
the
it always remains
in close connection
personified
the wood
the altar.
flame that burns
Agni is the
upon
Men
friend.
ask his blessingfor the bride that
domestic
she may
have
in her new
home
happiness and abundant
offspring. Ancient as is his work, he yet is the youngest
of the gods for new
morning is he born on earth
every
is the messenger
the sacrificial fire. He
between
as
gods
and men
beg him to bring the gods hither to the
; men
feast their sacrifices have
hymn it is
provided. In one
1
Yaska,
about
500
B.C.
Rigveda,Eng.
trans., p. 7.
he
said
that
make
him
best
from
grew
labours, and
to
promise
the
For
with
us
his
Men
and
shine
Agni,
thou
wealth
sin away.
our
fields,for
pleasant homes,
for wealth,
we
sacrifice
light chase
him
praise
functions
happy
thee
his
May
sin away,
light our
light chase
goodly
to
them
free
on
J[May
gods, to
last and
first and
the
to
to him
sacrifice.1 Men
of every
pray
be
the effect of sin that their lives may
Chasing
even
17
of his
weary
continue, had
prosperous
"
RIOVEDA
THE
i]
of the
our
sin
away."2
by assigning to
other gods. They
him
the
call
him
and
names
Indra,
and
Varuna.3
Gods
is the
of
Indra
the Air.
is the
chief of Vedic
gods, and
to
his
praise more
live
No one
can
hymns are devoted.
long in India without realisingthe supreme
importance of
the monsoon
there on which
the prosperity of the people
chieflydepends. Indra's task is to slay the dragon Vritra
who
keeps the waters locked up in the clouds, so that the
rain may
fall and
make
the earth fertile. The
hymns
with which
he, the thunder
praise him for the prowess
wielder, smites in pieces the evil Vritra.4 Indra is more
than
fourth
of the
than
force of nature
to
which
men
pray.
R.V.,X.51.
"
R.V.,1.97,
"
Cp. R.V.,
He
1.2.
I. 32.
is
thought
HINDUISM
18
[i
as
"
thunder,
the
strives
he
as
of
importance
great gods of
as
the
with
battle-axe
their
Chief
rain.
monsoon
him
assist
and
Indra,
of the
Maruts
that
is
prototype of Siva,
holds back
Rudra, who
one
and
of the
is
two
The
Hinduism.
"
"
Gods
Heaven
itself,Dyaus,
Rigveda, and
littlecelebrated in hymn
time
of the
associated
is made
had
lost his
importance by the
become
a dim
figureof antiquity,
With him is generally
or sacrifice.
Prithivi,the Mother
hailed
the
of the
gods to whom
sages
times
had assigned precedence.3 Savitar repreof ancient
sents
the more
spiritual,and Surya the more
physical,
was
worshipped. Savitar is the
aspect in which the sun
in the morning
quickener,the enlivener,who brings to men
the good gift of brightness,and
in the evening, rest and
the
kindly night. He is the golden-eyed, the goldening
handed, the golden-tongued. Surya is depicted as followeach
man
a
maid, Ushas, the
morning, as a young
is portrayed the sudden
lovely goddess, in whom
splendour
are
as
R.V.,
X.
119.
great parents
R.V., VII.
1C.
R.V., VII.
53.
beauty,
Vishnu
is of
she
importance
three
In
the
"
He
him.
"
steps
is
other
her
for, whether
sons,
"
Rigveda only
solar god and
"
youth
daily task.
the allegiance
few hymns
his
famous
and
is
later
probably
"
translate
we
Mitra, and
"
Aditi
as
the
the
conception is
abstract, and she is not sufficiently
personifiedto have
In a famous
she
stanza
to her a specialhymn.
addressed
is identified with all the gods and men.
"
infinite
Aditi
or
is the
born
is
and
son.
gods, Aditi
is all
been
untrammelled,"
Aditi
heaven,
sire and
the
Aditi
the
Siva
and
come
celebrated.1
already
are
with
Varuna
stand
highest heaven
Adityas. Aditi, their mother,
the
than
In the
their
to
men
divides
he
as
Hindus.
assigned to
are
awake
to
appears
of modern
19
generations of men
morning, in undiminished
each
unwearied
but
go,
and
VEDA
The
dawn.
Indian
of the
"
RIG
THE
i]
and
five-classed
shall
Aditi
men,
all that
hath
born."2
be
"
the other
gods,
These
fain
eyes,
Looking
is
Adityas,vast, profound
within
Greatest
behold
the
even
deceive
to
thing
them
of
faithful,with
and
wicked,
the good and
evil
all is
Varuna,
the
In
three
of Job, he is hailed
regions
three
of the
steps
world.
steps
and
"
seem
It
are
the
kings
the
grandest of all
Veda, do we approach
to
near
distant."3
most
Vedic
and
many
the
to
the
as
the
strides
regained the
by
earth.
that
from
course
times
which
of the
that
to
the
the Psalms
punisher of
represent the
in Brahmanic
was
words
the
sun
now
wrong,
through
current
Vishnu, incarnate
as
HINDUISM
20
the
when
"
whose
fear
men
anger
law.1
with
those
dread
which,
Varuna,
weapons
sinner.
wound
the
Asura, at thy bidding,
from
Let us
not
Scatter, that we
light to exile.
pass away
who
hate us.
live, the men
may
of old, will we
O mighty Varuna, now
and
as
hereafter, even
Strike
not,
us
For
fixed
are
Wipe
as
on
profit,king, by gain
a
many
Varuna,
And
while
they plead
Not
our
is
old
near
leadeth
men
Mitra
the
only hymn
kindly sun, who
men
the
with
open
lead
to
evil
to
solemnity
of
or
astray
anger.
the younger
Varuna
is
dates
from
before
is another
devoted
eyes.4
heaven
Some
drew
forth
the
more
invasion
friend," and,
praise,is
and
Aditya,
Aryan
"
for
would
be easy
but it seems
and
slumber
Mitra, another
name
his sole
to
sustains
Varuna,
thousand
in these, O
even
hailed
earth, and
as
Kant's
the
as
great confession.
to understand
the
quiet
impossible to limit
not only the god of
that
hymns
in
watches
interpret Varuna
is
in this way, for Varuna
night,he is also the god of the waters, who
the
seduction, thoughtlessness,
with
reference
Of
not
me
doing."3
so, it would
were
let
us
upon
us."2
but
us,
wine, dice,
If that
dawn
to
betrayed
Closelyassociated
whose
worship also
of India.
moved,
Varuna,
The
contracted
myself
live, direct
we
will
own
to be
of others.
remains
morn
ne'er
mountain.
I have
debts
what
out
Full
"
[i
directs
make
the
the
the rain.
up
the
R.V., I. 24 and
V., VII, 86. 6.
e.g.
26.
"
*
THE
RIO
hymns
passing into
there
i]
later
of the
one
his
power
VEDA
seenis
Indra's
21
to
hands.1
be
In
reference
to
Brahmanic
times
becomes
an
"
"
"
"
The
Character
"
"
"
"
wishes
are
fulfilled."5
It is sometimes
"
R.V., X.
For
datva
3
"
the
claimed
that
the
Rigveda, rightlyunder
124.
ahura
opposite development of the corresponding Iranian words
later on
see
Zoroastrianism, Chap. I.
J. X. Farquhar, An
Outline of the Religious Literature
of India, p. 13.
*
A V., IX. 113.
B.V., X. 18.4.
and
22
HINDUISM
were
there
so,
There
his
at
one
"
this
but
unstable
business
to
sell
his
in
in
an
the
have
we
Varuna
was
of
quest
one
in
of
hymns
decay
of
God,
the
the
but
of
R.V.,
IV,
the
who
offers
need
not
finds
to
led
the
Rigveda
of
sublimity
the
the
not
was
substrate
of
being.
Op.
tit., p.
147.
24.
10.
to
expression
of
unity
infinite,
the
hymn
polytheism
moral
for
quest
become
Indra,
do
book
last
simpler
polytheism
late
which
The
study.
to
now
men
principle,
forgotten
holy
The
of
that
way
rhymester,
in
is
have
service
;2
the
to
phrase,1
prayers
stanza
one
faith.3
unitary
speculative
which
all
of
quest
and
god
attributes
It
but
milch-kine
faith
each
and
such.
to
the
ten
which
Miiller's
polytheism
In
for
of
age
lead
commanded
for
prays
pray
the
right
it
that
gods.
many
highest
Max
use
Sacrifices
decay.
has
song
singer
as
transaction.
his
by
in
the
to
did
so
function,
ascribed
are
religion
of
if
why,
see
in
permanent
nor
to
worship
kathenotheism,"
and
hard
pantheon
"
time
the
describe
to
and
is
the
ordered
monotheism,
not
be
no
separate
"
gods
It
should
indeed,
is,
has
is
monotheism.
teaches
stood,
[T
7?.F.,
X,
151.
5.
BRlHMANIC
OF
BEGINNINGS
THE
II."
SPECULATION
The
Philosophic
IN
late
after
Hindus
to-day
by
means
but
of
did
god.
Einleitung
short
account
is
he
and
it
call
they
Agni,
These
und
46.
creation,
this
the
Garutman
in
The
and
cludes
con-
poem
it
it, whence
declare
creation
whether
des
R.H.C.
is the
VEDA
pp.
highest
he
knows,
who
formed
it all
celestial
are
well
bi9
auf
32-41.
23
he
heaven,
verily
it not."2
knows
he
philosophic hymns
given
in
world
perhaps
Philosophic
is
into
breathed
(kdma),
production,
being ?
world's
came
not-being
it,
controls
I. 164.
this
comes
this
un-
here
can
of
and
nor
created.
are
Hymn
the
Desire
bafflement
who
gods
breathless,
rose
was
whence
of
is
being
void
of
the
primaeval
Thing,
the
it first
it, or
famous
the
Rigveda
the
of whom
the
One
world
form
One,
neither
that
than
origin
not
eye
R.V.,
and
when
knows
wind
when
and
later
first
the
or
this
In
knows
are
then,
Whose
find
confession
gods
He,
of
books
describes
the
this
born,
was
Agni
title
many
Very
nature."
verily
The
"
only
own
Who
Garutman.
last
chaos,
with
"
the
educated
which
Varuna,
the
poet
differentiated
its
to
The
Creation.
existed,
poet,
language
stanza
the
Rigveda,
symbolic
quoting
manifestations.
the
of the
in
Mitra,
of
is made
endeavour
by
of
nobly- winged
give
sages
hymns
some
thus
Rigveda.'
Matarisvan."1
Yama,
In
'
and
declares
Indra,
is one,
what
book
fond
are
heavenly
To
first
universe,
him
call
They
the,
obscure
in
describing
of the
"
the
of
hymn
enigma
of
Hymns
bird,
the
expounded
die
Sun.
in
UPAMSHADS*,
"
B.
Matarisvan
Deussen,
V., X.
pp.
129.
is
Attgemeine
105-158.
6, 7.
HINDUISM
24
[n
names
are
mysterious One various
assigned.
in the Hymn
Thus
of the Golden Germ the poet asserts that
in the beginning was
the Golden
Germ, and by him the
this
To
world
created
was
with
oblation
unknown
other
the
"
creator, and
is
namegiver
the
; but
of creation, and
en
One
the
shall
god
last stanza
invoked,
"
What
as
Father
who
that
complains
"
understand
"
and
do
the
not
this
In two
all-
the
of the
deities'
the
us,
our
architect
"
made
answer
Visvakarman,
the
high-priest,
the
as
the
cludes
con-
with
of creatures.1
Lord
is hailed
stanza,
adore
we
comes
Prajapati,the
the
and
universe,
line
In
god
hymns
'
Each
is conserved.
and
the
mystery
hymn-chanters
help his quest.2
are
the
have
was
Among
gods of the earth, as we
seen,
Brihaspati, or, as he is often called, Brahmanaspati. As
the high priest,the path preof Prayer, he was
the Lord
As
it was
natural
had
a
theurgic power,
prayer
parer.
that
priestlyspeculators should exalt him to the highest
hymn, the Hymn to Brahmanaspati, he
place, and in one
too is praised as the all-creator, who
produced the generations
of the gods
with blast and smelting,like a smith."3
of all the Rigvedic hymns is the Hymn
famous
Most
to
Purusha.
the
Purusha, man,
humanity, is here made
itself is conceived
as
a
origin of creation ; nature
unity,
extension
of the primaeval man
and is described
as
an
:
"
"
thousand
heads
had
Purusha,
thousand
thousand
eyes,
feet.
He
All
covered
earth
breadth
beyond."
creatures
"
of him
are
begetter
born
eternal
Purusha
offered
"
the
in
the creatures
1
R. F., X.
every
one-fourth
are
and
on
121.
side, and
of
him, while
life in heaven."
first
sacrifice,and
He
begotten.
of the
spread
The
from
air and
R. V., X. 81 and
is at
three-fourths
once
gods
that
the
and
sacrifice
animals, both
82.
fingers'
ten
wild
R. F.,r72.
first
seers
were
and
BEGINNINGS
n]
From
"
the
The
Brahman
his
was
the four
mouth
of
castes
both
and
sheep.
made.
were
his
arms
was
his feet
the
Sudra
the
made.
Rajanya1
His
body,
the
parts of
25
horses, cattle,goats,
Vedas,
three
the
tame,"
SPECULATION
OF
Vaisya,
the
thighs became
from
was
produced."
The
from
came
moon
the
formed
sky were
hymn is probably
and
and
Agni,
came
from
from
the
mind,
his
the
from
from
his
his mouth
sun
from
eye,
whilst
the earth
his head.2
This
of the
be
of India.
great message
The
"
of
redemption.
Atharvaveda.'
the
caste.
R. V., X. 90.
HINDUISM
20
the
of the
anger
destruction
other
devils,or
enemies
to
Such
means.
to
too
[ii
utilise their services
powerful
interest
the
as
be
to
book
to
attacked
has
bring
by
lies in
the
of the
"
it
that
gives
"
"
who
robs him
The
'
us
"
of his
cows.
Brahmanas'
Bralimanas
The
the
are
reflection
of
an
age
in
which
in decay, prayer,
and
sacrifice were
mere
a
religionwas
for themselves
theurgy, and the priests claimed
greater
wearisome
and
importance than their gods. Unspeakably
puerile as these books are, they enable us to trace the
that has entered into the complex of modern
originof much
Hinduism.
from
Already the Sudra is excluded
religion,
for
the gods talk only to the higher castes," whilst the
divine
Brahmans
had
a
begun to claim for themselves
The
Brahmans, who have studied and teach
sanctity.
sacred
the human
lore," are
gods," and with giftsthese
be
human
gratified."1 Of great importance
gods may
the sacrifices. Unless the priestsacrificed before dawn,
are
the sun
not rise. It was
would
by sacrifices that the gods
for themselves
won
and, by the sacrifices men
supremacy,
offer,they may
be, not so much
worshipped, as overcome
and
utilised.
The
Brahmans
had
gained for themselves
a
monopoly not only in religion,but in education, and
already we read of the beginnings of the four stages into
"
"
"
"
which
Hinduism
Brahman's
to-day
life should
the
is
1
be
One
divided.
veneration
of
the
cow.
mark
of
This
had
too
when,
curious
for the
"
wherefore
for the
cow,
that
she
"
of
comment
As
sage,
and
make
to
garment
of
presence
his skin
wears
and
runs
I eat
for me,
Agni,"1
the
gods
so,
wear
just
of
that
in the
naked
be
man
to
seed
skin,
has
alone
knows
cow
his
cow
lost, man
let not
is
the
sacred
was
it is asserted
the
gave
skin
milk
"
Brdhmanas,
later
sacrificed,it
passage,
and
flayed man,
27
of the
time
was
white
Its
are.
and, in
up
the
beginning in
although the cow
its
totems
as
SPECULATION
OF
BEGINNINGS
IT]
there
it
is added
it is
provided
tender."2
Of
interest
some
the
are
of the
myths
many
gods
spersed
inter-
natural,
exposition of the sacrifice. As was
when
religionhad degenerated into theurgy, they are not
drunken
and
depicted as holy gods. They are sometimes
to
sense
lecherous, although they have sufficient moral
the incest of Prajapati with his daughter Ushas,3
condemn
read
in the sacrifices,
truthfulness
and
that they demand
we
indeed
the gods do keep that
for the vow
they
speak the truth ; and for this reason
they are glorious."4
in the
"
The
Speculation of
As
have
we
that
him
gathers.
It
in
as
the
much
and
by
it
passages,
by austeritythat Prajapatiproduced
and
all creatures
this
period
become
the
the
less,and
Brahman
that
live
on
Rigveda,
god,
and
it is
were
so, in many
the
of
hymn
great unknown
that
men
Age.
famous
of the
believed
was
power
themselves,
seen,
extolled
Prajapati is
around
the Brdhmanic
the
earth.
read
we
that
it
was
Towards
the
end
of
the
Atman,
until
"
"
Sat. Br., L 7. 4. 4.
"
at
last
the
great
28
HINDUISM
assertion
is
reached
principlesare
that
[n
the
and
cosmic
the
psychic
one.
Brahman.
The
origin of
it is hard
to
meanings
the
its root
find
idea
first the
at
such
spellsas
originallyto
denote
the
is
magic."2
With
Atharvaveda
Brahmans
sacred
alone.
which
of the
knowledge
honoured
now
as
which
without
songs,
Later
belonged
"
the
word
the
of
wielder
the
greater
Brahman
the
the
sorcerer,
man
fundamental
the
Probably
or
man,
that
of
will
the
and
various
supposes
"
suggests that
"
the
divine."1
and
holy
find in the
were
Vedic
Deussen
it denotes
medicine
we
the
Brahmans
sacred
"
prayer
of the word
meaning
to
"
Hillebrandt
likelihood,
bear.
may
obscure,
behind
unifying thought
after
is still
Brahman
word
word
is
striving up
was
the
came
and
Vedas,
the
of the
possessors
sacrifice could
no
be
"
secured
a loftier significance.
gradually brahman
have
We
that in a late hymn
of the
already seen
is hailed
the
as
Rigveda, Brihaspati, its personification,
All-creator,and in the Brdhmanas, as the importance of
elevated above Prajapati,
was
Prajapatigrew less,Brahman
and made
the creative principleby which
the gods
even
created.3
In one
of the hymns
of the Atharvaveda
were
Brahman
is identified with Purusha, the primaeval man.4
valid.
So
Atman.
Atman
and
so
came
the self.
is not
has
probably
How
clear.
to
the
mean
this
came
of
Prana,
first
to
denote
the
the
from
whose
breath, which
Op. cit.,p.
241.
2. 3. 1-4.
"
meaning
life-breath,and
It is
helped by the
the primaeval man,
and
its
as
breath,"
the
thus
self of the
soul,
universe
development
ideas
sacrifice the
is described
of Purusha,
world
in
"
A. V., X.
2.
was
one
arose,
of the
OF
BEGINNINGS
n]
of the
hymns
with
so
In
is identified
the Atman
hymn
or
pillar of the universe, and
another
the
prop
who
Brahman,
Atman
is hailed
of the
the
famous
most
creator
the
And
universe.2
in
the
made
in
place
one
Atman
identity of the
in language of which
one
the Upanishads is merely
this
passages
the
thus
and
Brahman,
is reaffirmed
Brahman
the
the
as
the
equated with
metaphysical principleof
in the Satapatha Brahmana
is
with
principle
creative
as
Skambha,
with
first and
the
Atharvaveda
nature.1
of
29
SPECULATION
transcript.
Let
1.
meditate
man
the
upon
Now
Brahman.
true
man
"
2.
Let
is
him
meditate
of
intelligenceand endowed
with
form
of light and
with
a
an
changes the shape at will,is swift
up
and
true
purpose,
(Atman),which
the Self
on
which
with
body
ethereal
consists
of
nature,
thought,
as
is made
spirit,
which
of true
of all sweet
solve
re-
odours
regions and
is speechless, indifferen
universe, which
pervades this whole
even
as
a
grain of rice or a grain of barley, or
a
grain of millet, or the smallest granule of millet, so is
in the heart ; even
the golden Purusha
as
a smokeless
light,
it is greater than
the sky, greater than
the ether, greater
than
the earth, greater than
all existing things ; that
self of the spirit(breath) is myself ; on passing away
from
I shall obtain
has this
hence
that self. Verily whosoever
trust, for him there is no uncertainty. Thus spake Sandilya
tastes, which
and
holds
sway
over
all
the
"
and
it is."3
so
So
Atman
have
we
is the
are
reached
Brahman,
at
the
last
the
psychic
the
cosmic
one.
1
"
*
A.V., XI. 4.
A.V., X.
Sat. Br., X. 6. 3. (=Chhand.
8.
ciples
prin-
III."
ESSENTIAL
IN
STUDY
HINDUISM,
THE
UPANISHADS
OF
the
earlier
be
may
Upanishads
we
with
some
dated
which
is
clear
that
the
before
of
doctrine
and
from
the
have
we
of
grand
now
is
man
of
and
it
is
give
are
not
They
the
thoughts
self
is the
of
later
all
systematic
philosophic
folly
many
of the
of their
and
in
chapters
Brdhmanas,
passages
-contradictory.
30
The
great
in
the
fully reached,
as
Brahman,
and
free
from
of the
are
the
become
It
is
the
impossible
teaching,
do
cycle
Upanishads,
has
uncritical
and
becomes
the
their
which
of
record
soul
thought.
but
texts
the
individual
which
of
redemption
The
message
exposition
nobler,
is
and
Hindu
classes,
Brdhmanas,
and
language
great
inspired
leisured
quest.
redemption.
peace
ing,
teach-
foreshadowed
the
Atman
and
are
and
seems
became
now
seek
this
to
central
in
the
might
Rigveda,
the
this, wins
contain
senile
of
emerged
Upanishads
passage
expressed
commonplace
to
one
with
Such
rebirth.
the
his
religion,
rich
It
than
which
Brahman,
message
one
knows
whoso
in
seen,
and
answer
of
hymns
karma,
they
The
Atman=the
the
philosophic
that
Hindu
had
of the
those
order.
distinctive
equation,
and
thought
world
karmic
there
time,
Buddha,
B.C.
earlier
are
alone
event
life of the
560-480
the
of
age
great
the
to
many
the
One
"
Upanishads
Indian
the
the
by
especially
abandon
to
confidence
their
of
marked
little.
transmigration
axiom
many,
oldest
which
know
assigned
now
and,
the
revival
spiritual
for
they
compilations/
not
rise
beyond
fresh
and
living
unrelated,
and
times
some-
the
It
of
will
be
convenient
to
it may
well
be
that
thus
bound
back
to the obscure
and
Doctrine
At
from
man
felt themselves
men
Brahmanas
the secret
doctrine
-Brahman
the miserable
its
origin,
thought, and
all Indian
speculationembodied
in the
redemption
The
of endless
doctrine
the
be
whatever
because
was
in the chain
discovered
The
it
31
first with
deal
it
of
UPANISHADS
THE
in]
cycle of
rebirth.
of Transmigration.
earliest references
to
this
doctrine
are
apparently
be found
sense,
and
in
the
some
sage
knows
who
at death
this may
about
the soul not
be
at
thus
Artabhaga asked
him
in public
to
released, Yajnavalkya refused
answer
but took him
aside ;
then they two
out and argued
went
what
and
work
(karma], and what they
they said was
work
becomes
(karma), viz. that a man,
good
praised was
The teaching, so
by good work, and bad by bad work."1
the sage
to be this : at death
obscurely taught, seems
rest.
When
"
wins
finds
release from
some
new
good, if
thus
its works
released,
have
been
Brih.
Up., III.
2. 13.
(S.B.E.,XV.,
p.
127).
HINDUISM
32
deeds, bad
is his
as
does, that
So
deeds.
of desires.
consists
and
bad
by
he
stated
will
the
And
And
here
they
is his
as
is his
will,so
[m
deed
that
say
is his will ;
desire, so
and
man
whatever
he
deed
reap."1
doctrine
is
simple
consistent
and
but
eschatology, which
the way
of the fathers," by which
men
might
spoke of
attain
Yama
the happy
to the
world
where
ruled
over
of the gods
by which
spiritsof the dead, and of a
way
men
Agni bore the offeringsto the gods, and by which
both
might ascend to enjoy the bliss of the gods. From
these paths the wicked
shut out ; for them
there was
were
The
of the
classic statement
only the lower darkness.
doctrine
of
earlier
transmigration incorporates these
with
this
combined
was
the
earlier
"
"
"
The
views.
the
in each
occurs
passage
of what
probably
are
oldest
"
before
never
The
is
the two
practised,it
dead
is
consists
passage
as
five
this doctrine
The
Way of the
and
ways.
who
those
who
think
to
Brahman."
in
the
of the
doctrine
stages, till it
Those
any
is natural
with
"
with
of two
sacrifice,and
depicted the
in
dwelt
now
is born
is the famous
of the
again.
doctrine
thus know
in the
this,the doctrine
light,from lightto
half, from the increasinghalf
the
to
goes
paths.
Gods.
and
sun
Combined
of the two
forest
go
fires
five
its descent
and
moon
earth
on
of the
burning
to the
worship faith
day, from day to
north, from
Brih.
Up., IV. 4.
Brih.
5.
to
these
six months
the
true,
increasing
the
when
to the
world
(op. cit.,
p. 176).
For
fuller statement
see
R.H.C.,
pp.
60-3.
THE
UPANISHADS
(gods),from
the
in]
Devas
of the
from
sun,
the
thus
near
them,
In
these
There
The
returning
no
Way
the
to
of Brahman
worlds
is
them
leads
and
the
to
they
place of lightning. When
place of lightning,a spiritcomes
the
reached
have
Devas
of the
world
the
to
sun
33
for ages.
exalted
dwell
they
Brahman.
of
worlds
for them.
the Fathers.
of
of sacrifice,
the worlds by means
they who conquer
to night,
charity,and austerity,go to smoke, from smoke
the
from
from
night to the decreasing half of the moon,
the
when
to the six months
decreasing half of the moon
"
But
the
to
south,
sun
goes
the
fathers, from
reached
Having
Devas
feed
on
it increases
their
ether, from
ether
from
rain
earth.
become
they
which
the
food, they
is man,
Thus
rounds
In
as
the
And
thence
up
towards
the
air, from
when
they
again
born
are
the
Soma,
on
as
in
the
in
and
earth
altar
fire of
go
-fire,
woman.
the
same
before."
Brihaddranyaka
Upanishad
there
is yet
third
neither of these
Those, however, who know
path.
birds, and creeping things."
paths, become
worms,
wise
of transmigration is fairlysimple. The
account
to
the world
The
good
and
then, after
born
In
made
ascend
again
death,
to
rain,
to
the
reach
the
worlds,
air
"
up
of
(the result
again
they return
offered
are
the
this
when
ceases,
the
to
and
rise
they
But
earth)
on
that
to
sacrificers feed
as
moon.
then
food, and
become
they
the
to
of
world
the
to
fathers
of the
decreases.
works
months
these
world
the
the moon,
there
them
and
good
from
on
of
Brahman,
by the
enjoying
earth.
way
the
The
from
of the
fathers
fruit of their
ignorant
is
there
which
and
to
no
the
two
This
pass
return.
moon,
good works,
are
careless, after
born
Fathers
are
"
Those
whose
conduct
has
been
good
will
34
HINDUISM
[in
earth.
on
Inconsistent
thought.
Hindus
most
it has
as
are
been
has
the
eased
The
Life has
the
not
Indian
from
Way of Deliverance.
As
was
solve
to
appears
life's pain.
later
for
decisive
this doctrine
not
of
statements
have
we
seen,
in
already reached,
obscure
which
surmise
to
burden
many
of
rebirths.
the
What
the
of the
work
supreme
the
into
has
seemed
temporal
seems
to
Brdhmanas
At
man
the
the
great equation
It
Brahman.
was
this
Upanishads to transform
of redemption,
great message
the
from
to bring deliverance
and
the
be the
wearisome
round
earliest statement
of
of the
in
the
"
"
A low caste.
See Chhdnd.
Up., V.
UPANISHADS
THE
m]
can
only
for
he
he
be described
decay
cannot
attach
perish.
not
declares
"
what
He,'
body."
the
eye,
have
is
"
the
he
death
Brahman
alone
who
primaeval, Brahman.
it is to be perceived, there is in it no
perceives therein any diversity,goes
the
death."
to
ancient,
Thus
to
sole
the
Brahman
and
life,the eye of
of the mind, they
mind
the
ear,
life of
the
know
who
of the
comprehended
from
ness."1
fearless-
They
ear
By the mind
diversity. He
reached
indeed
have
you
'
man
could
the
he
the
in
If
incomprehensible,
is undecaying, for
is
Janaka,
So,
He
is not
he
; he
himself
no
comprehended
be
cannot
No,
as
35
that
know
the
Self
reality,gives the
is
solace
"
sees
self in
him,
burns
he
Self,sees
Self.
as
all evil.
overcomes
all evil.
all
Free
Evil
Evil
does
does
not
evil,free from
from
not
overcome
burn
him, he
Brahman."
This great untrue
a
born
doubts, he becomes
Self, undecaying, undying, immortal, fearless, is
and he who knows
indeed Brahman.
Fearless is Brahman,
this, becomes
man
will
be delivered
from
its
snare
and
win
Brahman.''2
the
The
visible world
"
consolation.
wise
and
so
Children
of
pleasures,and fall into the snare
Wise
men
widespread death.
only, knowing the nature
of what
is immortal, do not look for anything stable here
The wise, when
he knows
that
things unstable."
among
that by which
he perceivesall objectsin sleep,or in waking,
is the great omniscient
So the
Self, grieves no more."3
the
is the
All this is
one
Atman,
Brahman,
reality:
follow
after
outward
"
"
Brill.
Brut,
Brih.
"
Kath.
XV.
2.
iv.
V. (ajajs.,
(S.B.E., AV.
159, 160).
Up,, IV.
up.,
pp. lotJ
Up., IV. 4. (op.cit.,
pp. 178-80).
Up., II. 4. (op.cit.,
p. 15).
HINDUISM
36
"
Brahman."
In the
beginning there
only, without
is, one
[in
"
second."
that
was
It is the
only
which
Self and
thou
it."1
art
So
conceived
its message
and
the
felt to
was
blessed.
Upanishads
significantthat the
unstable.
which
(1) The
explicitteaching
God
and
the worWs
and
the
Upanishad,3
even
the
world
(mdyin) is
illusion maker
and
which
there
not
may
influence,
always
been
three
cates
impliin
even
the
contradicted.2
unreal.
lifeare
that
and
it involves
frequently
are
actual
was
great Self of
has
accept, and
to
themselves
world
idealism
and
cycle of rebirth.
is expressed that
fame
their
natural, for
hard
are
Upanishads
The
this is
And
the
this doctrine
for the
it is
the
with
from
redeemed
in which
passages
won
but
is thus
which
liberation
bring a
self is identical
Our
purest idealism,
is the
doctrine
is illusion
first found
have
in
its later
(maya)
late
ing
mean-
in some
of the
impliciteven
of redemption.
earliest statements
of the doctrine
Thus
in the dialoguebetween
Yajnavalkya and his wife, Maitreyi,
it is clearlytaught that it is only as external
objects are
related
to the Self that
they exist.4 The Self alone is all
but
the
is.
that
doctrine
But
the
seems
doctrine
maintain.
This
always
pantheism, which, assuming
to
too
was
idealism
the
often
passes
reality of
the
sages
into
universe,
Atman
alone is real, for the Atman
yet teaches that
is the universe, and the world's creation was
the projection
the
of the
Atman.
(2) God
As
So
and
Self are
alike unknowable.
duality, God
Yajnavalkya is asked to
there
when
the
is
no
Up., III.
14. 1.,VI.
2.
1.,VI.
ChMnd.
BriTi.
Up., II.
4.
(op. cit.,108-113).
inevitably unknown.
describe
14. 3.
is
"
the
Brahman
107).
couldst
"
he
couldst
hear
not
37
invisible,the
js visible,not
replies, Thou
who
UPANISHADS
THE
in]
the
not
the
see
of
hearer
is within
Self who
all,"
sight,thou
perceive the
of knowledge.
of
seer
hearing, nor
so,
of
sense,
for the
needs
passages
Isvara, the
the
first
the
for
is
of the
the
have
the
to
world,3 yet
the
and
Upanis-
great Lord,
the
theism
speaks again
line
mascu-
creator
late Svetdsvatara
ascribe
soon
sage
we
depicted as
in the
works
no
change
characteristic
most
redemption
already is.
and
Brahman,
reached
of Brahman,
principle.
(3) Redemption
In
the
which
found
creation
unstable, and
is
is
abstraction
an
religion,and, as Oldenberg
in the
Upanishads themselves, God is often
indeed
not
as
personal in the full Christian
time, not as quiteimpersonal. Thus
but, at the same
inadequate
points out,
portrayed,
had
Such
so."
not
is
simply
Its best
thus
those
the
emblem
redeemed
in
man's
heart.
of the
Upanishads,
knowledge of what
is deep and dreamless
sleep,
life has
lost its meaning.
passages
intuitive
"
As water
good and evil are alike indifferent.
does not clingto the lotus leaf,so no evil deed clingsto one
it (i.e.
the Atman)."4 In passages often quoted
who knows
Hindus, certain moral prerequisitesof
to-day by educated
redemption are enjoined, but for the most
part there is
For
them
little ethical
interest, and
this
is indeed
inevitable, for
Brih.
Die
"
"
tuitive
in-
self
Up., III.
Lehre
der
des
Buddhismus,
pp.
103, 104.
HINDUISM
38
with
failed
to
the
to
the
some
there
breath,
regulated
practice
sought,
mind
bring
Upanishads
earlier
of
in
all
which
whilst
actually
should
be
at
with
one
be
lost,
Cp.
the
instructions
given
in
the
Svet.
Up.,
and
attributeless
"It."1
II.
of
the
state
the
the
efficacy
cataleptic
in
Upanishads
later
and
distinctions
the
to
the
in
Even
sought.
references
are
evidently
recognition
they
peace
enjoined
was
yoga
should
This
Brahman.
unknowable
an
[ni
was
the
IV."
HINDUISM
POPULAR
Upanishads
but
their
redeeming
have
we
deal
to
with
the
needs
of
Song
of
in
finds
Lord
It
is
of
be
to
the
convenient
that
to
on
pass
and
cially
espe-
which
in
the
and
satisfied
influential
most
ism
Hindu-
expression,
so
receive
India,
Bhagavadgitd,
are
people,
to
Mahdbhdrata,
it, the
the
to-day
the
popular
will
then
the
feeling
of
epics
great
philosophical
and
for
ready
rise
first and
incident
thought
the
two
Hinduism,
devotion
popular
the
For
Rdmdyana
of
those
Mahdbhdrata.
the
that
to
for
the
to
religion
salvation
turn
thesaurus
vast
of
not
mysteries.
and
Rdmdyana
to
provide,
discipline
OF
SONG
LORD
THE
THE
THE
AND
that
this
of all Hindu
books.
'
The
It
Rdmdyana.'
is
make
the
up
to
Valmlki,
narrates
Sita's
faithfulness.
Kausalya,
may
exile
for
succeed
by
the
fourteen
the
Sita, his
and
six
which
and
Sumitra,
Kaikeyi
aged
in
that
Rama
is
wife,
39
and
trials
and
three
these
wives,
wives
he
tively.
respec-
banishment
the
order
falls
The
Lakshmana,
secures
king.
faithful
has
and
Bharata,
assigned
B.C.
century
by
later
are
date
Rama's
and
which
be
may
Dasaratha
king
last
whose
of
story
The
years
the
fourth
and
books
seven
composer,
famous
trick,
the
first
to
sixth
Rama,
sons,
By
Rama
the
Kaikeyi,
three
two
traditional
between
book
has
books
is
its
somewhere
the
Rdmdyana,
It
additions.
of
that
agreed
generally
her
son
Bharata
in
accompanied
Lakshmana,
of
his
his
half-
[iv
HINDUISM
40
When
brother.
seeks to
him, and
Bharata
and
consent,
not
refuses
king dies, Bharata
back again ; but
bring Rama
the
has
succeed
will
Rama
of
the functions
exercise
to
to
the demons,
combats
exile, Rama
the anger of Ravana, their chief,who, by
and thus arouses
craft and force, carries off Sita to Lanka, his island home.
In
king.
forest
his
Hanuman,
Such
his
brother.
in
Sanskrit,
Rama's
god,
bare
is the
outline
vernacular
in
or
of the
story which
translations, is the
of all Indian
loved
best
and
known
monkey
tales.
Rama
best
is here
a religious
leader, but an earthly hero.
god, nor even
this
The
religiousinterest is incidental, and, just on
is one
that
account, the picturegiven of popular Hinduism
The
old Vedic
be readily trusted.
can
gods are for the
less powerful than
most
part recognised, but they are
new
gods and goddesses are now
they were, and many
worshipped. Greatest of all the gods is Brahma, whilst
in importance.
Vishnu
have
We
Siva and
gained much
and
his son, the god of war,2
read of Siva's wife, Uma,
not
of Siva's
and
sacred
the
image
At
later
first and
seventh
Vishnu,
and
life is
Vishnu.
1
and
Siva
had
Macdonnel
Buddhism
*
"
says,
additions
there
After
to the
was
added
Garuda,
on
and
thus
was
an
period 200
movement
made
illustration
the
boon
Karttikeya.
B.C."
the
her
chief
of the
he
had
the
poem
manual
abused
300
to
clearly the
are
made
now
Ravana
it
polytheism
i.e. Ceylon.
assigns these
rides
now
is mentioned,
were
books, and
old
"
Lakshmi
period,4there
religion. The
Rama's
Vishnu
already worshipped.
was
a
bull.3
sacred
of
ma,
Brah-
gods,
and
of
mercy
won
from
Nandi.
towards
both
in Hinduism
200, in which
83).
(op. cit..,
Theism
THE
rv]
Brahma
that
and
demons,
he
curb
may
descends
a
the
gods beg
his power
earth
on
god
Vishnu.
The
Mahdbhdrata.
This
as
Vishnu
to
Vishnu
be
is
gods
to
born
as
their
grants
who
and
that
man
prayer
and
praised, not as
of the great
partialincarnation
the
contains
work
vast
invulnerable
Rama,
as
hero, but
human
be
should
he
41
EPICS
it
as
now
stands
over
100,000
equality
epic poem
these
of
Here
with
is
of
of Rama
is
regarded
as
now
the
of the
in
the
there
goes
later books
full incarnation
All-God,
and
Upanishads.
identified
to
this
Most
material.
Krishna
the
added
were
Bhagavadgltd,
is the
exaltation
Krishna
Brahman
of didactic
additions
the
it is
Later
Brahma.
masses
exaltation
for
first book
the
important
Lord's
Song.
the
farther
than
the
of the
of
Rdmdyana,
Vishnu, who
with
the Atman-
HINDUISM
42
'
The
Bhagavadgitd.'
It would
the
be
difficult to
Bhagavadgltd
lines,the Vedas
but
Gltd
the
Krishna
the
Gospels.
who
would
That
and
The
problems
was
written
Hindu
view
the
Arjuna
in that
dim
those
about
presents
it is hard
of
to
the
as
are
say.
makes
thought
that
of
Hinduism.
only
it
the
work
is of
actual
dialogue between
antiquity,in which was
Pandavas
the
between
is
Christ
study by
book
and
such
many
of the
the
language
narrates
battle
the
fought
Among
of
it
and
age,
and
but
When
development
impossible the common
to
merits
so
difficult.
Gospel,
elusive.
immemorial
book
on
rival
worthy
educated
men
is very
The
Krishna
seems
understand
John's
as
loved, and
and
Hindu
No
study
many
Gltd
to-day. By
praised,but
are
is known
of the
India
in
Western
long
[rv
Kurus.
and
to be a growing
European scholars there seems
of opinion that the poem
written after the
was
consensus
second
of the later
period of the Epic, but before most
We
additions.
assign it tentativelyto the first,or
may
This date
possibly even, the second century of our era.
is of interest
it makes
as
improbable the theory once
advocated
scholars
that
the many
blances
resemby Western
of the Gitd to our
ing.
Gospels are due to direct borrowwitnesses
to a mind
Instead, they are
naturally
Christian.
Short
as
irreconcilable.
the
It contains
theistic,the other
one
been
made
it,is
by
Professor
The
of Hindu
Die,
101, and
strata
clearly marked
Vedantic.
The suggestion has
Garbe
theory, with
history,is
Bhagavadgltd,pp.
250.
6-64.
His
vital and
are
two
Vedanta.1
is the
views
"
that
the
poem,
as
are
of the
struction
corresponding recon-
attractive
an
have
we
summarised
one,
but
in E.H.C., pp.
the
100,
BHAGAVADGlTA
THE
iv]
of evidence
balance
its
so
personal God.
As
against it.
present form
later
the
than
becomes
he
of
more
is
verse
Krishnaism,
now
nantly
predomi-
identified
was
It is
Svetd"vatara
the
interests
Brahman
absolute
the
be
to
seems
43
with
Vishnu,
will be
of the
devotion
Vaishnavite
first described.
learn
but
without
the
self,but
Krishna
Yoga
with
to
Krishna
which
best
thought
are
the
moods
of nature.
has
taught
his many
yet is workless.
works
and
many,
and
Krishna
and
consents,
and
mouths
to
reveal
Arjuna
eyes,
"
Quotations
and
arms
with
from
is
done,
not
"
to
teaching
previous births.
a
The
ways
all ; but
of
the
who
worships me in faith,
me."2
At length Arjuna
in his glory. The
Lord
his mighty form
of many
and thighs,and feet, of
many
teeth,"
and
at
"
he
terrible
are
"
beholds
grim
This
accepts them
himself
of many
bellies,and
many
in
himself
Krishna
be
must
of
asks
Works
Yoga.
of the
doctrine
the
the
his mouths
quake." Into
were
enteringhis adversaries,
Dr. Barnett's
translation.
VI. 47.
HINDUISM
44
between
caught
some,
the
[iv
teeth, appeared
blazing mouths
passing with exceeding speed
Krishna
himself again in
to show
heads
"
"
and
diadem,
Lord
his
Lord
and
concludes
"
with
remembrance
be
Such
Arjuna's
manism
grace,
I will do
form,
away
Never
seek
to
sins, and
of faith
;
and
the
refuge
the
in
with
poem
Krishna
I have
gotten
Falling. I stand
free
word."
thy
worship
of Krishna
has
all
confession
outline
that
Krishna
from
were
is bidden
vanished
has
too
Arjuna
briefest
in
The
Oltd.
to
worlds
in
delivered
by thy
doubt
disc
request.
bewilderment
My
from
and
mace,
grants
in the
the
the
into
crushed
with
is the
is
theistic
so
far united
Krishna
is identified with
become
the
supreme
God.
of the
element
Vishnu
And
with
Brah-
and
Vishnu-
this
religion
of the
from
breath
material
and
the
like,to withdraw
objects into
the
and
then
intelligence,
by
sciousness.
concentration, meditation, and absorption,to reach unconAlthough the Bhagavadgitd employs the
its conception
categoriesof the Sankhya, usually it transcends
of redemption, and teaches that the discrimination
the spiritual
between
and the material is merely preliminary
to the redemption which
tion
comes
through the way of devo(bhakti)to the Lord ; and, instead of the denial of the
him
God, it portrays a livingGod of love. From
supreme
"
BHAGAVADOITA
THE
iv]
All
"the
of work
doer
the
not.
In
does
the
is
me
and
is the
yet
One
"
Yogin,
for he
Works
defile
fruit of works."2
the
conserve
world.
"Whensoever
arises.
need
model
worker.
no
longing for
no
Blessed
when
earth
He
proceeds."1
45
Not
He
the
is
me
only
is born
on
fails and
law
lawlessness
To
the
men's
receives
and
men
"
love.
dear
Exceedingly
am
the
of
man
"
to
over
who
me,
hatred
without
is devoted
to
born
any
do the
duty of his
knight, there is nothing more
Better
than
the casting off
And
the Gitd proclaims a new
must
man
"
t;
is better
than
It is the
way
accepts
even
to
me,
of attachment,
void
being, comes
to
Thus
caste.
blest than
of works
"
of
way
to
a
Each
me."5
Arjuna,
lawful
as
strife."6
is selfless
activity.
redemption, which
of wisdom, or oven
the way
of selfless work.
of devotion
(bhakti).This devotion, Krishna
though
it be
offered
to
other
gods.
"
If any
X.
"
XI.
8.
55.
IV.
"
IL
13. 14.
31.
IV. 5-8.
VIL
21.
"
VII.
17.
HINDUISM
46
"
accept
even
devotion."1
with
devotion
"so
To
the invitation
castes
all
and
men
"
is made
Side
by
side with
related
to
of
women
teaching, and
this theistic
four
the
"
sacrifice to me,
shalt thou come."2
me
if offered
water,
Have
thy
to me,
to
[iv
imperfectly
is the
Krishna
element.
All,
He
is veiled
by
mystic syllableOm of the Vedas.3
illusion (may a) and known
to none,4 and, in contradiction
the
to
central teaching of the Glta, he is described
as
indifferent to all born beings," hating none,
and loving
the
"
none.5
Such
contradictions
do
affect the
not
Gild's
popularity,
and
noble
and
seers
ordinary
unfortunate.
of life.6
The
and
In
two
Sankhyan
for
not
message,
ascetics
engaged
women
respects
philosophy
its
writer
he
employs
was
the
in
is
by
the
IX.
he
23. 26.
It is
noteworthy
that
IX.
Dr.
Farquhar
and
it may
p. 88.
well
describes
the
there
on,
"
VII.
Oltd
is
mention
no
Vaishnavism
as
25. 26.
the
of animal
rejectedanimal
s
IX.
sacrifices
sacrifices.
29.
layman's Upanishad,
op.
cit.,
V."
DEVELOPMENTS
FURTHER
SOME
OF
HINDUISM
WITH
in
the
cult
the
women
the
of
speculations
the
gods
intelligible interpretation
the
religious
look
between
the
India
at
of
the
some
of the
which
the
an
gave
is necessary
of the
beginning
to
Hinduism
of
developments
first and
and
understand
can
it
to-day,
the
men
Gltd
the
we
was
wise
the
to
ordinary
to
but, before
in
end
and
to
situation
little
offer
could
it
UpanisJiads,
of
Hinduism
Bhagavadgltd
the
for
complete,
sense
of
completion
teenth
nine-
centuries.
TJie
Development
The
of Speculation.
UpanisJiads,
but
philosophy,
dominant
as
the
which
Sutras
are
which
on
still be
those
and
based.
Of
Sankara1
was
protagonist
of
still
although
famous.
history,
and
which
the
Hinduism
they
His
"
is
difficult
1
as
Born
of
much
the
is his
in
of
47
be
telligible
unin-
with
the
"
Vedantic
must
Sutras,
these
greatest importance.
the
but
of
of their
commentary,
A.D.
be
institutes
on
greatest
Malabar,
These
to
three
founder
the
lost
one
to
philosopher,
and
have
the
commentaries
are
Veddnta-
written.
as
Their
the
form,
They
Ramanuja
only
not
have
claims
many
and
in
concise
so
provide
not
philosophy.
to
Bhagavadgltd,
the
system
any
said
exposition.
of Sankara
which,
is
mnemonics,
without
Upanishads
for
systematised
was
Badarayana
mere
do
seen,
materials
teaching
sutras,
have
we
788.
names
vigorous
monasteries
influence,
are
in
India's
it well
repays
HINDUISM
48
the
heavy
labour
have
which
involved
classic
has
[v
in its careful
in it
study, for
to-day the
described
simply as the Vedanta.1
attempt to give the teaching of
he
This
unity and coherence.
between
kinds of knowledge,
two
work
His
is
we
Vedanta
often
is
a
sincere
the
Upanishads greater
does
by distinguishing
a higher knowledge and
a lower
puts it, a knowledge and a
; or, as he sometimes
the
nescience.
To
higher knowledge there is only one
herently
reality the Self which, as subject and not object,is inunknowable.
The
phenomenal world, the not-I
but unreal ; it is the business of philosophyto
is knowable
the two
distinguishbetween
spheres and give to the self
the
alone real
infinite and
of its unity with
the sense
Brahman.
Ethics
and
religionthus alike belong to the
unreal.
The knowledge of active religiousduty has for
that
and
its fruit transitory felicity,
again depends on
The
the
inquiry into
performance of religious acts.
"
"
Brahman,
and
does
Brahman
that
the
the
on
other
depend
not
self."3
whole
As
and
the
on
Brahman
is
undivided
has
bliss
revealed
be
cannot
hand,
and
Brahman
so
is
infinite.
come
only by the knowledge of this
Redemption can
is nothing
Release
identity of the self with Brahman.
Therefore
Release
is not something
but being Brahman.
relation
in the slightest
stand
to be purified." It cannot
to any
tion
action, excepting knowledge."4 Yet this redempis available only for the three higher castes, for they
such
alone
knowledge
can
study the Veda from which
comes.
Spiritualcapabilityis (in the case of the Sudras)
the study of the
from
excluded
by their being excluded
For those thus
Veda."5
qualifiedand redeemed, life has
"
"
'
The
work
and
S.B.E., XXXIV.
in
is
R.H.C.,
teaching given
is available
textual,expositionof his
in
III. 2. 17.
On
I. 1.
On
"
On
I. 1. 4.
"
I. 3. 34.
XXXVIII.
pp.
80-97.
short, but
v]
further
no
with
one
and
The
meaning.
who
Brahman,
hence
"
he says,
is
"
I neither
nor
thus
involves
What
then
the
destruction
of the
external
Brahman
knows
who
man
is
neither
was
I
previous time, nor am
any
future
shall I be such
at any
at
49
DEVELOPMENTS
FURTHER
time."1
of moral
world
Redemption
responsibility.
and
of the
duties
of
of the absolute
religion? Sankara
rejectsthe doctrine
unrealityof the phenomenal, yet such realityas it has is
due
with
sion,
illuis associated
Brahman
only to nescience.
mdyd, and it is through this that the created world
into
existence.
came
it, is Isvara, the
Supreme over
Lord, but he too is unreal with the unrealityof the whole
karmic
alone
is
Thus
to knowledge, Brahman
process.
real ;
all else
is
mdyd,
gods
is illusion ;
yet
and
soul
his
own
to
the
and
man
the
not
tions
obliga-
of
supreme
Scripturethat
1
near
IV.
1. 13.
His
death
of grace.
there
is
is connected
with Srirangam,
assignedto A.D. 1137 His name
w
here
stands
the
Trichinopoly,
to-day
greatestof Vaishnavites temples. His
commentary
D
is
is translated
in the
S.B.E., VoK
XLVIII.
[v
HINDUISM
50
absolute
bliss and
all
to
evil,who
tation, and
fundamentally antagonistic
sustenof the origination,
goodness, who
is the
dissolution
is
cause
differs in nature
world, who
of the
of
all other
karma,
and
desire.
and
from
not
has
so
He
made,
love, but
others
This
leaves
sufficient
The
is
we
have
Brahma.
Brahma
the
interests
three
of
was
not
functions.
expression in
the
S.B.E., XLVIII.
So
the
An
supreme
Brahman
the
and
livingGod.
Siva claimed
Brahma
made
the
functions
destroyer.3
This
creator,
for its
god
sectarianism
which
the
found
women,
and
of
Vishnu
failed to
This
became
later in the
was
the
for their
Saivism
and
attempt
claimed
p. 770.
of Sankara
and
co-ordinate
to
the Puranas,
followers
of the
Vaishnavism
gods by making
all these
for
completion of the
had
been
made
equal with
naturally,
popular god, and, not un-
of Vishnu
sects.
time
Siva
Thus
peace
universe
the
and
the followers
god supremacy.
mutually hostile
in
redeemer,
were
Sectarianism.
at
seen,
Vishnu
Ramayana,
if he
as
his
place in
Development of
As
"
that
passive.
no
or
is described
it is clear
motive
is without
God
that
assume
from
Brahman
passages
to
the
satisfy
exercise
its
men
of
literary
of low
destined
the
to be reabsorbcd
into
it.
of
v]
FURTHER
DEVELOPMENTS
caste
also may
and
been
greatly influenced.
read
51
which
by
popular
has
Hinduism
YaisJinavism
.
In the
Pur
Vaishnavite
and
luscious
and
prominent,
the
anas,
Krishna
child
licentious
stories
and
his mischievous
with
bo}Thood as a cowherd,
shepherd girls. Later there
legend of the love of Radha,
the
stoiy the
the
a
of the
relation
soul
passionate woman
become
has
still
been
West
erotic
more
of
Hindu
India,
lover of Radha,
his
his lawful
Here
speaks
wife.
the
mistress,but
Holding my
My comrade
As
I go
011
lean
Thus
tak'st
thou
to
So
like
In
me
happy
From
Dr. Macnicol's
as
the
of Rukmini,
which
in God
me,
say,
away.
hope
bringest in
new
man
my
child
dost
of
send,
friend
kin.
play
"
Psalms
not
trust
world,
God,
thy
I Tuka,
everywhere
say
Thy bliss is spread abroad."
1608-49.
of
hymns
foolishness,
shame
dear
And
nobler
bear.
would
all I meet
And
dost
I every
know
too
distress
my
world
new
Now
no
to
thee,
right my
settest
And
are
Marathi
leadest
on
thou
as
Thou
of
everywhere.
and
I go, in my
I frantic
words
If
the
that
Krishna
conceived,
thou
hand
burden
My
there
of devout
language
to
religiontended
the husband
as
as
is one,
universal
"
is
added
Yet
the
Krishna
which
in
than
of
; thus
purity, and
told
his dalliance
was
sensuous.
devotion
are
described
was
lover
and
in
worshipped
hymns
her
to
God
to
becomes
Jtardthd
Saints.
"
Tukaram
lived
from
A.D.
52
HINDUISM
As
we
have
Rama
and
have
their
a
many
no
story is
Sita,his faithful
version
Hindu
Christian
Hindi
seen,
lands.
version
of
home
as
From
snake
of Tulsi Das1
annihilate
to
"
of hell."2
Rama
alone
that
of
has
it
Old
great vernaculars
the same
place in
Testament
had
once
in
the
of
partialincarnation
compassionate Redeemer,
a
as
All the
wife.
the
in India
loved
so
it, and
the
"
[v
standpoint of religion,the
is the most
significant.Rama,
Vishnu, is here presented as a
and
his story is described
as
toad-like
error,
the
annihilator
is all
In
North
India
this
book
has
brought
to
its promise that
who
believe
by
many,
of Rama,"
incessantlyand devoutly repeating the name
all the faithful may
attain to felicity.4
comfort
"
Saivism.
It is difficult to
has
understand
the
fascination
that
Siva
for his
however
1
A.D.
I.
small.
1532-1623.
Chaupdi,
31.
Especiallyin
A
"
South
India
is
Saivism
brief account
is given in R.H.C., pp. 119-24.
8
"
VII. Chhand., 12.
I. Chaupdi, 24.
DEVELOPMENTS
FURTHER
v]
and
supreme
release
from
devotion
we
which
the
his grace
to
It is hard
and
stand
under-
to
intense
have
can
unattractive
seem
the
as
grotesque legends of
mercy.
beautiful
the
praise Siva
ascribe
the
temples
but
it
great Hindu
in
see,
still sung
are
genuine
so
the famous
saints, which
and
power
where
compassionate God,
bondage, and see, in
dedicated
are
of the Saiva
hymns
53
devoted
and
men.3
with
Saivism
Closely associated
goddesses, and especiallyof Durga
of Siva, conceived
his sakti,or
as
that
the
dualism
movement
represents
is
or
the
Kali,
power.
coalescence
worship
the
as
of
consort
It is
possible
Sankhyan
of
with
vital forces
exhausted.
1
"
the
close of the
of Hinduism
124r-40,for
had
had
Learning
of these
by
become,
almost
account
an
eighteenth century
for the
Even
ceased.
of Manikka
Vasagar, the
most
time,
the
famous
saints.
in
Saiva
Siddhanta
is well
worth
reading.
"
J. C. Oman
estimates
religionof probably
Tfteists and
that
three-fourths
Muslims
the
worship
of the
of
Hindu
of India, p. 24).
or
Kali,
jjDurga,
population of
is
practicallythe
man's
Bengal (The Brah-
54
HINDUISM
Upanishads
jealously
of
and
the
South
but
India
the
has
been
has
been
of
Hinduism,
and
explored,
a
new
the
repression
and
brought
of
then
rich
in
the
were
heritage
noblest
significance
prevalent,
utterances
has
and
The
been
the
were
Hinduism,
ism
Hindu-
discovered.
with
There
hope.
have
of
with
contact
baser
past
of
contact
Its
life
of
temples
Its
values.
of
widows
century
weakness.
new
coarse
part
of
nineteenth
it
alone
was
great
degradation
the
the
was
of
the
is
was
formed
purified.
to
transformation
The
forgotten.
of
and
which
of
the
to
it
that
burning
sculptures
enriched
has
and
witness
Then
obscenity
were
it
Idolatry
and
beginning
meant
Christianity
saints
foul
still
since
Islam
worshipped.
infanticide
The
common.
To-day
Purdnas
the
and
scholars,
praised.
of
Self-torture
Female
few
knowledge.
hear
we
and
ignorant.
to
popular
Krishna
known
religion.
only
Gltd
foolish
generally
and
from
kept
Krishna
lewd
known
were
[v
elements
been
has
Indian
largely
been
seers
re-
and
VI."
THE
in
the
and,
met,
It
there
hard
is
yet clear.
it
is
It
must
modern
the
Brahma
about
of
from
ancient
the
So
modified
came
West,
of the
most
The
Rammohan
Samaj
When
and
elements
was
twelve
educated
the
Theosophy
in
the
old
and
was
social
at
East
the
much
so
more
defence
vigorous
represented
movements
a
was
Later,
should
the
by
departure
religious
Arya Samaj
in
sacred
of the
represented
its civilisation
and
tive
opera-
of government,
ideas
Why
of
complex
demanded.
reaction.
the
in
Hinduism,
Brahma
and
their
illustrate
to
abrupt
were
when
have
we
Ramakrishna
by
religious
beyond
scholars
an
duism,
Hinis not
chiefly
and
phase,
1828,
issue
some
far
been
Western
nature
forces.
of
intricate
have
Hinduism,
radical
there
and
first
in
vital
serve
education
the
founded
popular
1870,
learn
In
briefly
may
forces
by
remains
final
its
extended
vast
Western
India.
from
reforms
the
in
Three
Samaj
made
has
teaching
exploration
of
literature
whose
have
transformation
and
new
West
and
of its
describe
to
influence
Christianity,
and
notable
Hinduism
old
the
incomplete,
Hinduism.
"
East
revaluation
suffice
elements
new
been
still
and
membership,
of
this
whose
movements,
of
has
describe
to
for
the
much
marks
century
Hinduism.
of
history
MOVEMENTS
nineteenth
the
although
unchanged,
be
of
beginning
epoch
RELIGIOUS
MODERN
SOME
confident
apology
for
religion.
Samaj.
Rai
born
in
years
for
(1772-1833),
a
old
Kulin
he
Government
the
founder
Brahman
sent
was
service.
55
of the
family
to
Patna
Patna
Brahma
of
Bengal.
that
he
was
might
seat
of
HINDUISM
56
[vi
Rammohan
returned
learning,and, when
after three years'study there, he objected to idolatry
home
and, in consequence,
quarrelledwith his father, who was
Muhammadan
not
reconciled
settled
in
him
to
till
after.
years
Sanskrit
studied
and
Benares
some
Rammohan
and
afterwards
English.
of the
abstract
he
1804
Veddnta-sutras
translations
and
of four
of
these
to
Upanishads. In the introductions
works, and in two pamphlets, he denounced
idolatry and
with uncompromising vigour. Rammohan
immoral
superstitions
got to know at Calcutta the Serhampore missionaries
that he might be able to
Hebrew
and Greek
and studied
he
In 1820
better.
understand
the Bible
published in
Bengali and English a little book entitled The Preceptsof
Jesus, the Guide to Peace and Happiness, a notable book,
which
was
harshly criticised by the missionaries, who
complained unreasonably that it did not express the fulness
the
verse
of the
Christian
Sabha, which
In
faith.
became
soon
1828
he
known
held, and
two
founded
as
the
years
the
Brahma
Brahma
Samaj.
later,through the
Dvarkanath
in
sailed for
it, and
England
no
and
"
The
sacrifice offered
there.
the
poet,
Rammohan
At
his death
SOME
vi]
57
MOVEMENTS
MODERN
mohan's
friend.
Born
"
and,
world
and
he
as
narrated
the
afterwards,
this
leader
Covenant
love
of the
of
Samaj,
and
solemn
seven
"
and
world
to
vivid
1843
in
to
drew
up
renounce
him
serve
of God
sense
He
became
the
Brahma
sin."
and
sorrow
the
long strugglethe
only comfort
my
became
vows
God,
venerate
to
his
to
with
intoxicated
after
God
and
delightin
"
sixteenth
his
1818, from
in
it
by
idolatry, to
righteous life,
been
had
Samaj. Rammohan
support the Brahma
unduly Deistic,but Debendranath
Tagore, although he was
less conscious
of obligationto Christ, was
more
a
deeply
and
to
religiousman,
Samaj a new
about
arose
doctrine
and
inerrancy was
Upanishads remained
Keshab
1857
became
soon
others
became
and
Brahman,
He
toured
and
bade
"
of the
was
explicitly renounced,
the chief scripture of
the
joined
member.
In 1861
Society
he, with
and
some
"
men
minister
India
and
kill the
customs
Debendranath
the
the
younger
He
lived
"
evils
and
the
the minister
Society.
idolatry
reform
of great
apprehensive, and
authorised
thread
of caste
involve
grew
sacred
Acharya of
or
vigorouslydenounced
monster
which
Debendranath
when
Sen
Chandra
prominent
through
marriage
of
services
Difficulties
and
of prayer
devotion.
authority of the Vedas, and, at last,the
their
although the
the Society.
In
the
into
element
the
of
introduced
at
of the
the
magnitude."
length,
Society
when
and his
Keshab
officiating,
from the Samaj.
The old Samaj (the Adi
party withdrew
Debendranath
's leadership, more
Samaj) became, under
to
wear
conservative.
to
great old
age,
and
is revered
HINDUISM
58
throughout India as
He was
unwilling to
Ramrnohan
followed
had
Keshab
the
Mahdrishi,
anything to
ignoring the
central
Christian
studied
in Calcutta
owe
in
the
abandoned
the
[v.i
his memorable
of Hinduism.
interest
Asia.
In
it he
"
"
"
"
fox, the
latter
child
immortal
I reflect
the
former
as
on
intensified
of God.
Was
he
"
of the
not
Blessed
Asiatic
an
He
wolf."
ferocious
passionate admiration
with
spoke
fears
Jesus,
When
hundredfold
deeper
in my
find
his countrymen
he bade
sympathies." And
the inspirationfor lives of self-denial that
in Christ's cross
service and their
to God's
they might dedicate themselves
country's welfare.
Brahma
founded
In the same
a new
Samaj
year Keshab
in his hands.
It lacked organisation,and all the power
was
A selection of theistic texts from the Scripturesof the chief
national
religionswas
published,and
introduced.
he
was
Keshab
methods
then
of Vaishnavite
left for
enthusiasticallyreceived, and,
on
England,
his
tion
devowhere
return,
he
As his success
increased, he
pressed on with social reform.
to be guided by specialrevelation
and more,
claimed, more
(ddesa)from God. This provoked oppositionin his followers,
at the marriage of his daughter to the
culminated
which
rites were
heir of Kuch
Behar, as idolatrous
formed
peryoung
the bride and bridegroom were
at the wedding, and
below the age the Society approved for marriage. In consequence,
the majority of its members
seceded, and became
the General
known
Samaj.
as
(Sadharan) Brahma
In
1881
Keshab
announced
that
his
was
the
Church
of
59
MOVEMENTS
MODERN
SOME
VT]
Its emblem
symbol made
and
of trident, cross
crescent, and, through Ramaup
if all religions
krishna's
as
influence, Keshab
spoke now
of the
ritual
New
in the
were
true, and
Dispensation
but
Hindu
sacraments
imitated
Christian
not
monies.
cereonly
claimed
that his New
Keshab
Dispensation was
New
the
Dispensation.
Christ's second
with
Paul
is my
"
could
For
say,
declared
Christ is the
he
at times
"
he
retained
the
his death
Buddha,
is
not
are
in
Christ.
Mother
very
death
His
His
left the
natural
work, but
notable
sympathies,
and
The
he
Adi
In
Western
of the
formation
This
to
was
founded
Bombay,
reform.
Sadharan
India
Prarthand
in
having
beliefs
Its
Brahma
1
Modem
similar
Samaj,
are
much
Samaj.
theistic
same
of
Many
ReligiousMovements
in
from
P.
C.
beautiful
in his
through
still
its
continues.
which
has
of its membership.
have
led
to
the
Prayer Society.
after Keshab
years
the
been
Christian
limits
the
to-day
Dispensation
Samaj
influences
1867, three
for its aim
the
of
He
ideals
Christ is
Samaj
far outside
who
have
influence
At
Nirvana."
their
Brahma
He
Mother
lost
Sadharan
important is the
permeating influence
"
too
More
Christ,
hands."1
deemed
Brahma
clear
Lord.
as
of the New
Oriental
was
to
Hindus
would
Church
the
The
dissensions.
Church
due
own
yet derive
successor
book
whose
Mozoomdar,
and
seems
Christ,
Farquhar says,
tian,
were
fullyChris-
me
noble-minded
many
It
these
were
Sakyan, grant
fully Christian,
divided.
and
1884
Christ
cleanses
level with
Christ
to
government
type of
himself
surrendered
never
that
water
placed himself on a
and
turned
to other
religionsfor comfort.
that
his deepest religiousexperience was
but
he was
no
systematiser,and, as Dr.
although his deepest theologicalbeliefs
Yet
me."
"
live is Christ."
to
me
drink, and
and
food
and
Advent,
was
worship
as
its
and
those
members
India, p. 67.
's visit
social
of
the
are
60
HINDUISM
the
and
Marathis,
poet-saintsare
small, but
is
beautiful
Sir R.
of
leader
of the
leaders
instead
of
karma
of evil deeds
Social
of
Reformer
has
he
born
have
in
the
asked
and
of Siva
in the
temple
home,
ascetic
and,
he
at
of the
Dayananda.
found
him
that
its
and
with
studied
tells
"
Siva's
the
with
win
lad of
"
night
in
emblem
Mahadeva
the
the
idea
allows
of
of
an
the mice
redemption, and,
as
gave
Yoga, but,
teachings were
the
initiated
who
known
a
hideous
unmarried, he
order
in
in
that, as
us
"reconcile
years
eagerly to
India
of his best
Four
Sarasvati,
available
now
whether
not
by
thirty-threeyears
his autobiography,
in
identical
might remain
length, was
Sarasvati
known
first
father
his
he could
desire
He
the
In it he
was
omnipotent livingGod
to run
its body."
upon
that
this
English translation
his father
for
Scriptures,"
order
Of
Theosophist
the
to
temple
made
Indian
spiritedof
Society, Mr.
in Western
clear account
death
of
finest
of
in Kathiawar
family.
we
introduction
the
the
imitation
(1824-83), better
assumed, Dayananda
afterwards
Brahman
published
which,
through
Sankara
in Tankara
life
of his
Mission
member
the
perhaps the
supplied most
uplift. The
of the
one
the most
Arya-Samdj
wealthy
for their
the
Ranade,
accursed
as
of
some
previous life,in
Bombay,
weeklies,
Natarajan,
was
in
done
has
Classes'
outcastes
missions, labours
modern
the
society that
Depressed
of the
regarding the
Christian
The
It is this
membership
G. Bhandarkar,
illustrious.
most
been
Indian
of the
Maratha
old
Its
have
its members
among
of the
hymns
in its services.
employed
[vi
on
false to
ran
from
away
sannydsin by
him
the
name
dissectinga
fact.
In
in
an
of
corpse,
1860
he
became
studied
under
pupil
him.
crowds.
In
used
of his
with
Brahman
61
and
Sanskrit
ancient
him
1872
Hindi
he
for three
In
works.
of
and
terminated
this
his
Sen
ChancLra
Sanskrit
not
of
leaders
Keshab
met
published
teaching. From
the
book,
blind
he
1874
MOVEMENTS
idolatry. He tried
the pandits in Sanskrit, but they
He then appealed to the people and
with
reason
heed
of
his denunciations
began
In
MODERN
ME
vi
in
his
Satyarth Prakd.sh.
he
1879"81
Theosophy,
connection.
In
worked
but
the
yeaxs
he
1866
first to
at
would
drew
and
not
large
forth
hence-
public lectures.
a
compendium
in conjunction
violent
quarrel
first edition
of
his
beef
where
are
trained
not
return
allowed
The
to
from
home
see
the
for
their
Hinduism
Students
of
eight to twenty-five,and
the whole
of this period, and are
a year.
parents once
age
The
ideal is revived.
may
only
""
was
Dayananda fiercelydefended
Hinduism
a
changed beyond recognition; but unreformed
Hinduism
has
also found
enthusiastic
advocates.
Very
in this respect is the work
of Gadadhar
significant
Chatterji,
better known
he assumed
when
he became
a
by the name
which
i lamakrishna
the
and
Hoogly
district of
conceived
Paramahamsa.
Bengal in 1834.
passionate devotion
He
He
for
was
became
an
image
born
a
in
priest,
of Kali
HINDUISM
62
[vi
hours in
temple which he served, and spent so many
religiousecstasy that he lost his positionas a priest. For
God
he sought to realise his unity with
twelve
and,
years
a
sannydsin.
forgettingthat he had been married, became
the trance
When
period passed, he craved for redemption
by the way of love, and, dressing himself up as a woman,
as
passionate as that of Radha
sought a love for Krishna
his paramour.
Desiring to enter into the experience of
and
he lived for a while as a Muhammadan,
other religions,
later,saw Jesus in a vision, and for three days was absorbed
that all
to the conclusion
So he came
in thought of Him.
for the Hindus
the ancient
religionsare alike true, but
path, the path of the Aryan Rishis is the best." He himself
than any other deity,and his worship
worshipped Kali more
After his death in 1886, his discipleViveidolatrous.
was
tion,
kananda
who, unlike his master, had had an English educain the
"
wide,
to
master's
his
propagate
Religions,held in Chicago
in 1893, he attended
and,
as
a representativeof Hinduism,
and
persuasive speech, made
by his impressive presence
Miss Margaret Noble
has since
some
converts, of whom
teaching.
as
greeted
was
Parliament
the
famous
become
he
At
his influence
of many
that, while all
quarry
philosophicof
On
Sister Mvedita.
with
of Hinduism.
but
of
acclamation
He
remains.
educated
as
died in 1902
His
at the
speeches
Indians
who
is materialistic,the
can
spiritual
; everything Hindu
much
be preserved. Yet he owed
he scorned, and
proclaimed what
echo
his
whereas
the
most
pean
Euroof India
and
to the Western
forty,
teaching
is the
civilisation
tagonist
pro-
favourite
the
are
called
of
age
be defended
he
to India
successful
the
civilisation
is
his return
should
influences
Practical
Vedanta
of
MODERN
SOME
vi]
hoary
to
a
refer
reader
the
This
brief
reference
the
Hindu
noblest
The
the
bhakti
of the
of
speculation
with
difference,
"
from
the
God
fruitful
darkened
';
is there
where
them
in
dust.
off
the
on
of creation
Come
flowers
him
"
the
soil
and
in
sweat
find
with
and
mantle
and
seeks
ground
He
is with
with
is covered
like
even
the
world.
hard
stones.
love
in
not
for the
his garment
munion
com-
make
to
tillef is tillingthe
breaking
with
which
Him
Him
sion.
expres-
secluded
in
strength
to
books
him
come
has
thy
"
but
is
Where
of
"
Hinduism
religion,4 and
of
labour
in
it
find
to
expects
is this
joyfully
is bound
tattered
e.g.
renewed
is
shower,
incense
in toil and
but
thy holy
He
out
and
become
in
seer,
pathmaker
himself
master
Hindu
form
where
dusty
Deliverance
Our
"
and
sun
Put
down
"
the
combined
refuses
with
exquisite
is here
and
but
temple
He
and
"5
service
find
saint
selfish ecstasy
narrative.2
Hindu
which
highest
not
in
the
must
we
whose
in
Tagore,3
of Hinduism
aspirations
history
fitly close
may
Rabindranath
Dr.
to
Hinduism
of
sketch
its
been
has
Hinduism
fascinating
Farquhar's
Dr.
to
"l
influenced
for
and
movement,
63
science
it has
Although
many.
it is not
"
modern
by
superstitions
attractive
MOVEMENTS
with
deliverance
taken
us
what
harm
stained
of
thy
Meet
be
found
bonds
the
ever.
and
is
him
upon
all for
meditations
to
leave
there
if
him
and
aside
thy
thy
clothes
stand
by
brow."6
sanctified
and
properly prepared image
by the daily
by mantraf,
of the worshipper's devotion
becomes
a
strongly magnetic centre,
issue
powerful vibrations, which
regularise and
steady the invisible
Text-Book
(An Advanced
of Hindu
worshipper."
Religion and Ethics,
"
forces
"
from
which
bodies
p
of the
215.
*
*
"
Modern
in India,
Religious Movements
208-90.
pp.
the
resigned his knighthood as a protest against
*
Sadhana, p. 129.
36.
Gitanjali,Poem
He
Amritsar
"
massacre.
Op cit.,Poem
11.
II
ZOROASTRIANISM
I."
TEACHING
AND
LIFE
THE
ZOROASTER
OF
Introduction.
Zoroastrianism
ALTHOUGH
Parsis
and
preaching
which
and
had
simple
is
is
consensus
no
of
irreconcilable
the
fact
least
at
to
had
have
authentic
an
of
views
seems
religion
The
opinion
suggested,
mesteter
regard
to
we
be
certain
merely
there
instead
with
Yet
is not,
one
Dar-
as
This
name.1
legendary
and
are
facts
scholars.
; Zoroaster
founder,
-historic
of
scholars
essential
individual
brief
in
knowledge
our
confronted
are
with
religion
Avestan
some
scholars
describe
for
but
prophet's
some
No
to
source
Avestd,
in
even
hard
so
chief
the
which
religions.
is
The
terms.
and
few,
deal
to
Zoroastrianism
very
other
on
of the
nobility
influence
of the
because
have
we
intrinsic
Persia, it merits
in
community
the
by
only
professed
to-day
small
of the
has
it
suppose
by
because
study
our
and
India,
in
is
of
his
teaching
we
record.
Avestd.
Pars!
tradition
the
Avestd
and
that
the
order
In
of
the
utilised
the
destroyed
were
the
that
asserts
Avestd,
the
as
first
fragments
introduction
to
his
it
the
in
the
exists
translation
64
of
invasion
king
a
complete
to-day,
Sassanian
that
two
(A.D. 226-240)
the
Avestd,
had
8.B.E.,
of
Alexander
compiled
was
predecessor
of
copies
at
who
collected.
IV.,
p.
Ixiii.
ZOROASTER
i]
Doubtless
compilation
Persia, and
invaded
Muhammadans
of Zoroaster
The
this
of
much
the
lost, when
was
faithful
the
followers
fled to India.
Avestd
divisions
main
three
has
to be recited
65
by
in this book
the
priestswhen
are
the far
more
Gdthds.
Vendiddd,
(2) The
Law,
Anti-daemonic
or
pilation
com-
prose
detailed
and
laws,
containing mythological matter
dealing with the purificationand punishment of offences.
of Praise
the Yazatas,
to
or
Yaslits, Hymns
(3) The
minor
Angels. These, with some
pieces,form the Little
Avestd,
Khordah
the
Avestd,
the
well
as
use
laity may
It is probable that
books1
contain
collection
the
as
later
the
which
priests.
Pahlavi
(Middle Persian)
material
much
of prayers
derived
from
Avestan
sources.2
The
Gdthds
all to
about
are
nine
hundred
language closelyrelated
than
ancient
more
the
Gdthds
their
record
account
The
is
with
described
the
mnemonic
of his
of the
mission
of Zoroaster
these
difficulties and
candour.
provide
to
in
In
The
of Zoroaster, and
words
It is from
teaching.
hero
engaging
seem
evidence
of content.
whose
in
obviously far
This
evidence
an
written
are
Avestd.
man
very
verses
and
in
amount
are
legendary
actual
profess to give
terse
the
by
They
Vedic
of the
rest
language is confirmed
later writings Zoroaster
he is an
primitive poems
are
the
to
and
number,
lines.3
of
limitations
in
seventeen
these
authentic
an
Gdthds
will be
that
our
derived.
Life of Zoroaster.
The
1
Five
Thus
familiar
volumes
the
name
of the
Bundahishn
Zoroaster
S.B.E.
is said
are
to
is
devoted
be
the
an
adaptation of
to these
Pahlavi
epitome of the
V. p. xxiv).
subsequently lost (see S.B.E.
with
notes, in J. H. Moulton's
They are translated,
340-90.
from
this translation.
are
Passages quoted
pp.
the Latin
texts.
Avestan
DdrndcU
Na$k,
Early Zoroastrianism,
ZOROASTRIANISM
6(i
Greek
and
[I
(Zw/xxzcrrpys)In
Zoroastres
Avestd
the
his
is
name
Middle
Persian, books
The
date
of the
Thus
Pliny
that
Zoroaster
the
"flourished
others
his
the
legendary
Zoroastrian
direct
Zoroaster
scholars
to
have
tradition,
held
and
antiquity.
the
give
this
date
of
and
The
of Ninevah.1
other
as
death
the
of Semiramis
king
on
may
that
Greek
reported that he
the Trojan war";
it is
and
queen
period we
or
form.
to dim
before
before
years
with
the time
name
ronymic
pat-
Pahlavi,
commonest
years
that
says
five thousand
connect
Ninus,
six thousand
Plutarch
whilst
Plato,
is the
the
authority of Aristotle,asserts
the
elder,on
lived
In the
part, assignhim
most
with
is still uncertain.
prophet
Latin
or,
hand,
660-583
Some
B.C.
Thus
late.
is too
assigns
Dr.
Moulton
Dr.
uncertain.
Iran
Western
and
his message
that
last,won
We
born
was
in
little of the
We
to reform.
he
in Bactria.
success
know
suggests that
Jackson
religionwhich
that
assume
may
Zoroaster
it contained
the
sought
elements
common
For
the
the
relevant
and
Avestd
passages
see
the
A. V. W.
Iran,
152-7.
pp.
So
Herodotus
Jrtrc,Water,
and
tells
Winds
us
17-22.
later
(I.131).
that
Dr.
the
Dhalla
Persians
is inclined
sacrifice
to
to
similar
view
ZOROASTER
i]
Conspicuous
the Dews
the
gods
Rigveda. The
among
of the
67
"
Shining Ones,"
liquor,Sonia in the
almost
certainly
the
were
sacred
in
the
Avestd, was
Rigveda, Haoma
Haoma
employed, for, although the word
in the Gdthds, Zoroaster
speaks of "the
the Karapans
intoxicant, through which
of the Daevas] evillydeceive."1
Of the events
have
we
which
record,
no
does
not
occur
filthiness
of
(i.e.the
this
priests
of Zoroaster
maturity
of
Zoroaster
teaching.
"
chosen
who
and
Truth
have
set
with
Good
dah
Ahura
for
"
This
that
endure
to
his message
met
human
I ask
camel
I have
as
with
for
and
token
some
of
success
whether
ten
even
Gdthds
the
mares
I shall
with
was
thee
He
little success.
contempt,
reward
which
and
power
Right."2
truly, Ahura,
me
that
earn
through
Immortality 3
as
and
prayer
thee, tell
indeed, O Right,
well
after
poverty
very
stallion and
seek
to
men
I,
on
our
"
his mission.
his choice
in
and
Thought,
It is clear
record
heart
my
strength,teach
had
found
the
"
feels that
He
few
it is because
followers.4
then
in
do not
Yet
he
next, God
the
is
he has
of life."5
will
be
given
;i
unbelievers
He
will vindicate
prays
to
the
that
he
Ys., XLVIII.
"
7*., XLIV.
r*., XLV.
that
wise
may
10.
IS.
3.
cattle that
that, if
sure
end
few
there
he
and
may
what
all
convert
"
"
not
him
"
in
this world
to
those
shall be
know
woe
what
punishment
livingmen.'56
Ys., XXVIII.
Ys., XLVI.
Ys., XXXL
he has
4.
2.
3.
who
at
the
reward
to
the
With
ZOROASTRIANISM
68
the
of
word
horde
At
he
length
ministers, the
When
the defenders
defended
to
He
"
is
of the
and
Teaching
great God
The
the
"
turn
the
even
at
the
robber
about
and
and
his
two
and
Jamaspa.
stirred up neighbourold religion
ing
Zoroaster's
bidding, Vishtaspa
new
religionwith force of arms.2
God.
is Ahura
First
Vishtaspa
Frashaoshtra
brothers
attack,
himself
Zoroaster's
to
chief
the
converts
chief
tribes
hopes
Greatest."1
the
unto
he
promise
[i
the
Last."
God
the
Mazdah,
He
it
was
of Wisdom.
who
the
in
"
"
"
"
"
"
"
other
"
Ahuras.9
and
six of them
In
the
their number
Odthds
is not
these
abstract
are
defined.
In later
tions
concep-
thought,
become
of Immortal
archangels under the name
Holy Ones (Avestan, Amesha
Spenta : Pahlavi, Ameshasto represent a diversity
pand). In the Gathas they seem
in unity. They are
within the Being of God, not separate
from
Him
members
of the heavenly court,"10
exalted
as
and their names
better translated, as their personificaare
tion
is incomplete. The
Right and Good Thought occur
"
"
'
10
2
18.
5.
Ys., XXXI.
Ys., XXVIII.
s
5.
21.
Ys., XXX.
Ys., XXXI.
"
XLIX.
8.
6.
11.
L.
Ys.,
Ys.,
J. H. Moulton, The Teaching of ZarathusUra,
"
"
p. 13.
Ys., XXXI.
Ys., XXXI.
Ys., XXX.
7, 8.
13.
9.
69
ZOROASTER
i]
it could
He
translated, Order.
be
sometimes
Ahura.1
like Mazdah
bid
Good
Thought,
chooses
It is Zoroaster's
Lie
the
leave
men
who
and
seek
the
closely associated
is
with
Each
closest association
3.
is
with
is the
Khshathra, Dominion,
"
Kingdom to be
accomplishes what
Mazdah.
Ahura
Divine
It is the
desired."
Reign.
"
man
who
It is the
with
zeal
"
"
"
"
"
'
F*.,'XXXI. 16.
6.
Ys., XXXII.
5.
Ys., XLV.
*
5
Ys., XUII.
Ys., XXXIV.
11.
10.
"
"
Ys., LI. 1, 2.
Ys., XLVIII.
5. 6.
ZOROASTRIANISM
70
[i
abstractions
Zoroaster's
Teaching
Zoroaster
and
of
he reminds
in the
to
others
summon
than
more
fight
human
range
meaning.
conflict waged
manifesto
Destiny
called to
been
and
wrong,
conflict had
This
this conflict.
to
had
he
that
for the
(Sraosha)and
Evil.
about
conscious
was
called
are
was
it
that
them
the
was
choice
same
as
made
was
beginning.
"
Now
vision
word
the
as
Twins,
and
action.
"
the
"
last
the
Worst
Lie,
but
the
Of
doing
the
clothes
that
likewise
dutiful
Read
Spirits came
Life
be
shall
Existence
Best
Thought
to
they
the
with
him
that
chose
one
him
are
massy
fain to
in
together
Not-Life
and
and
follows
as
please
at
of
Right."
Spirit chose
Ahura
that
Lie
the
heavens
the
followers
the
to
that
followed
Spirits he that
things : the holiest
worst
and
thought
wise
the
two
twain
these
in
so.
twain
established
beginning, they
the
not
these
when
And
these
between
And
in
themselves
Bad
the
and
Better
the
are
foolish
aright, the
revealed
primal Spiritswho
two
chose
he
Right,
garment.
So
Mazdah
by
actions."1
in
the
seem
to teach
that
Zoroaster
uninterested
in
such
would
verses
it is
probable
speculations.
1
*
7*., XXX.
Thus
Ahraman
the
3. 4. 5.
Pahlavi
Dmkart
(Ahriman=the
enemy
XXXVII.
p. 242).
(S.B,E.,
says
Onnazd
spirit)have
(Ormazd=
been
two
Ahura
brothers
Mazdah)
in
one
and
womb
ZOROASTER
i]
Worse.
Yet
the
was
sole and
Spiritmight
the spiritof
this
but
It is
evil.
I will
of the
'
speak
Xeither
words
thought
deeds
nor
holier
the
selves
Spiritdoes not
the Shining Ones, remained
degraded into demons.
Zoroaster
They at the
together to
first
"
Here
of
gods
the
us
and
to
one
passage
later
became
beginning
the
to
nor
Devas,
Asuras
takes
reverse
nor
agree.' "2
twain
the
:l
enemy
beliefs
In India the
the enemies
the
chose
nor
alone.
as
Daevas
in the
sees
wills
souls
nor
work
Evil
The
spake
of
chooses
first
the
at
thus
teachings
nor
nor
which
term
Spiritstwain
of the
world, of whom
by
in
Holy
work
the
if he
that
notice
to
of His
by
fault
own
Mazdah
Ahura
work
defeated
not
It is of interest
Bad
"
The
man's
Spiritis described
familiar designation.
its
Zoroaster,
to
God.
supreme
checked
be
evil.
serve
that
it is clear
71
of Ahura
were
place.
Mazdah.
"
"
and
rushed
Thought
that
Violence
they might enfeeble the world
of man/'3
They, with the Bad Spirit, defrauded mankind
tribes who
of happy life and of immortality." The nomad
better
than
their evil gods. Like
are
no
worship them
seed
of the Bad
of
them, they are
Thought
3^ea and
of Arrogance." It is men
who
do the worst
the Lie and
beloved
of the Daevas, separating
things who are called
Good
from
themselves
Thought, departing from the will
Ahura
and of Right."4 Chief among
of Mazdah
those evil
spiritsis the Druj, the Lie, the counterpart of Asha, the
Truth.
Obscurely Zoroaster
speaks of the fall of man
through the fatal gift of Yima,5 but in speculation he is
worst
"
"
"
"
"
"
little interested.
(Asha)
and
Falsehood
Let
tolerated.
be
The
Hebrew
*
is
(Druj),in
each
which
choose
man
Truth
compromise
aright,or heavy
no
can
will
punishment.
be his
source
Life
Angra,
enemy,
of the
"
later
Satan
Ya., XLV.
The Yama
hostile.
This
word, Ahriman,
"
or
2.
of the
the
English
"
the
"
combined
meaning
with
of which
mainyu
is thus
(spirit)is
the
same
fiend."
Ys., XXX.
6.
"
8,
Ys., XXXII.
3-o.
as
the
the
72
ZOROASTRIANISM
Zoroaster's
Teaching
Zoroaster
to
often do not
good
the
shall the
in this world
experience,that
own
prosper,
he looked
and
future
to the
"
In immortality
injusticesof the present.
of the righteous be joyful,in perpetuity shall
the
redress
soul
of the Liars."1
the torments
be
his
Punishments.
and
Rewards
on
knew, by
[i
The
Kingdom (Khshathra),when
and those
their righteousness. Zoroaster
God will vindicate
of
that help him
will be saoshyants,deliverers,hasteners
the
when
time
righteousness shall triumph. Doubtless
not
felt at times
Zoroaster
was
impatient that his cause
certain.
but of the final issue he was
to be sooner
justified,2
used
Zoroaster
two
figurativeexpressionsin connection
with the next
with the judgment.
This world is connected
by a Bridge of Separation. In the Gdthas the souls of the
this
good and of the evil are separated before they cross
shall tremble
at the Revelation
the
on
Bridge. The Liar
the Bridge
Bridge,"3 but Zoroaster himself will guide across
eagerly to
the
of the
coming
"
whom
those
he
that
the
wicked
the
later
Pars!
will
of
assigned
exist
sometimes
followed
render
It
to
would
Zoroaster
things
and
makes
his
men
works.
It does
be
for
"
in
House
the
to
not
Unlike
Hell.
Hell
of the
Mazdah
"
is
Lie,"
function
The
teach
to
seems
the
that
the
worst
"
the
Dwelling
judgment is
of
himself,
fire,
appear
ultimatelyconsumed.
Zoroaster
ever
The
sometimes
to
(Obedience) shall
by treasure -laden Destiny (Ashi) who shall
severallythe destiny of the twofold award."0
in
his
stead.
Sraosha5
"
that,
appear
in
addition
to
"
Ys., XLV.
Ys., XLVI.
Ye., XLIII,
"
7.
10.
12,
z
5
""
Later
Ys., XXXIII.
2.
of
1.
and
heaven
"
"
test man's
Thought."
Sraosha, acting
come
of God.4
thought,
Worst
the
service
will thus
It is
Existence."
the
to
won
flood,shall
the molten
wicked
has
Judgment.
"
whose
hell,
false
Mazdah,
likewise
Ys., LI. 13.
his
ZOROASTER
I]
Self
and
action
by
wishes
place
separate
Heaven
best
Zoroaster
to
"
and
thy
Abode
the
as
all
"
followers
his
This
time."2
Thought."3
"
the
It
that
felicity
shall
Right
is
be
"
the
be
the
through
can
powerful
Deliverers,"6
those
that
make
Ys.,
XLVIII.
"
Ys.,
XXVIII.
'
Ys.,
XXX.
4.
9.
9.
the
glorious
by
hasten
its
of
and
the
this
world
"
faithful
Good
of
It
which
The
Zoroaster
It
the
that
of
LIII.
Ys.,
XXX.
1.
1.
"
Ys.,
LIII.
"
7*.,
XL
may
4.
VI.
the
;i
they
advance."7
Ys.,
be
shall
wisdom
pray
is
through
God.
of
coming.
teachings
life
blessed
of
thinks."5
wisely
will
the
gives
Blessings."4
lights
who
'.'The
heritage
of
heavenly
him
come
followers
in
Mazdah
glories
Dominion
by
shall
his
future
with
"
the
the
beheld
Consummation
and
is
"
is
be
Song."
Ahura
"
unto
tions,
inclina-
own
purpose
of
which
reward
the
is
possession
in
his
last."1
the
described
is
follows
shall
he
choices,
at
and
word,
by
and
73
3.
II."
IT
THE
is
RELIGION
not
with
the
combated
that
but
reinstated,
professed
have
inversion
of
Magi
Media,
and
priestly
the
to
be
devoured
cruder
the
Avestd
if
the
it
should
"-
Aryan
us
Strabo,
XV.
books,
been
Early
no
3.
but
obsolete.
20.
they
See
Zaroasirianism,
be
so
reference
It
are
is clear
to
that
obviously
West's
the
relapse
the
them
S.B.E.,
182-253.
74
to
tribes
leave
the
their
to
of
influences,
of
and
Yashts
the
Vendiddd
and
from
of
in
are
sentiment
one
nate
cog-
sources
It is strange
389-430.
unreformed
into
marriages
XVIII.
of
custom
influence
Persian
of
them
assertion
except
incestuous
opposed
excursus
have
is
remarked
but
interpreted
to
it
The
assigned
religion.2
much
its
indigenous
writer
worship
a
the
and
six
an
planetary
portion,
Iranian
or
owed
make
ritual
the
dead
but
nature
possibly
cannot
texts,
in
as
view,
were
they
customs,
represent
the
of
Moulton
belief
book
ritual
Greek
that
Dr.
Zoroaster
deterioration.
the
bury
not
the
may
religion,
give
although
Yasnas
Iranian
long
and
who
of
Moulton's
one
is
measure
those
a
on
they
stock.
these
only
not
that
It
Zoroaster
how
the
Avestd
large
such
Dr.
us,
birds, and
by
that
Pahlavi
do
they
dualism
argued
held
marriages.1
influence,
that
tells
Aryan
non-
that
incestuous
and
of
caste
Magi
In
explains
Moulton
Dr.
in
emphasis
values.
which
which
followers
the
Scripture
Herodotus
as
been
later
Gdthds.
the
understand
immense
moral
were,
of
its
influence
an
have
sense
as
the
worship,
to
any
AVESTA
of
of
nature
hard
is
in
with
religion
should
accepted
Vendiddd,
Magi
it
be
to
the
LATER
monotheism
the
ignored,
or
could
ethical
sturdy
unnatural
not
THE
connect
to
easy
OF
the
that
Magi
passage
extolled
and
in
have
the
for
held
also
Moulton
Dr.
which
AVESTA
LATER
THE
n]
75
late
interpolation.
of the priestly
caste
priest.1 So far from
was
Zoroastrian,
was
himself
Magian.
shepherd of the
"
The
Thus
the
with
the
drove
the
stones
in
"
Zoroaster
Gdthds
the
fully
faith-
so
legendary hero.
of his conflict
given in the Vendlddd
Druj (the Lie) is clearly mythical. Zoroaster
and
then pursued her,
Druj away
swinging
his hands, stones
as
big as a house, which he
account
"
the
from
utters
Mainyu and
vainly desire
the
to
to
formulae
potent
demons
he is
The
renounce
Zoroaster
Angra
stricken
"
Zoroaster
counter-fiend
Evil
that
panic
are
his death.
secure
Mazdah."
bids Zoroaster
terror
such
other
fiends
fells the
Ahura
Maker,
refuses, and
is
whom
poor
Spirit(Angra Mainyu) in
the good law and become
that
that
to
portray, becomes
obtained
classical,tradition
and
still holds
is the
to the
and
stroke
fiends,he
"
the
world
horrid
Zoroaster's
modified
self
or
teaching was
rejected; he himwho
first thought
was
greatly praised. He it was
what
is good, who
first spoke what
is good, who
first did
is good." He was
what
the first Priest,the first Warrior,
the first Plougher of the ground
He
firstin the material
world proclaimed the word
that destroyed the Daevas, the
"
"
"
"
law
of Ahura."3
The
Doctrine
Even
from
earlier
"
of God.
in the prose
Gdthd
of Seven
periodnot
far removed
than
rest
Dhalla,
the
op.
8
of the
from
Chapters, which
dates
Avestd,
*
cit.,
Vdd., XIX.
p. 70.
Yt,,XIII. 87-90 (8.B.E.,XXIIL
we
find
(S.B.E., IV.
pp. 201-2).
that
pp.
Ahura
214-18).
ZOROASTRIANISM
76
Mazdah, though
worship, for the
God
with
Avestd,
Waters
and
The
Aryan nature
persons.
Zoroaster
protested,has reappeared
objects like
natural
The
Ones,
Holy Immortal
and
definitelysix in number
mere
was
the
attributes
of
God.
sacrifices
connected
Earth
the
and
the
worshipped.
are
not
Zoroaster
which
exclusive
an
divine
longer receives
abstractions
here
are
no
supreme,
[n
they
extolled
shield
Amesha
the
sacrifice.1
from
harm.2
These
offer them
divine
beings
in the
for
their
extant
texts.4
Avestan
Some
of them
bear
"
"
demon
with
Of
All other
of anger,
drinks,"
read,
we
"
are
drinking of
Righteousness and Piety." 7
great importance is Mithra.
very
1
4
'
but
the
18.
Yt., XVII.
Dhalla, op. cit.,p. 96.
Yt.,IX. 17.
*
5
7
Yt., I.
Soma
24.
of the
Yt., XVII.
attended
Haoma
the
is attended
Zoroaster
'
Rigveda.
5.
with
makes
Yt., VI. 1.
ii]
of Miihra
mention
no
that
the
AVESTA
LATER
THE
in the
people.
To
illustrate the
to
created
him
To
Ahura
him
all,and
sees
him.
on
as
He
and
ears
ten
from
;'
in which
sacrifices.
the
and
men
pray
As
him.
has
all the
him
that
the
never
may
serve
may
Ahura2
himself.
light,he
that
those
uttermost
From
eyes.
yet
In
as
prayer
the god of
pastures who
which
held
himself
to
attack.1
to
men
of sacrifice and
defend
Ahura, and
Yasht
long
not
worthy
can
flee in terror
withstand
esteem
popular
posed
sup-
would
He
save
of the
clearlyone
is devoted
him
God
been
it has
Gotham, and
is intentional.
omission
later Avestd, he is
77
call
thousand
evil
they
spirits
have
to
the rush
of the angry
lord who goes and rushes
sides against his foe, he, of the ten thousand
thousand
the
fire with
One
sin
of the Magi,
p. 86.
fuel.
'foulton,Treasures
he
Dr.
will not
Dhalla
tolerate,the
is leas
X
"
"*.,
X.
Yt.,X.
of the
_-o
(S.B.E., XXIII.
119-122.
119-58).
Darmsteter
"
says,
the
painful trials through which
before being admitted
to initiation."
One
may
adepts
of
find
the
in this passage
Mithraic
the origin
mysteries had to
ZOROASTRIANISM
78
defilingthe
sin of
faithful
see
fire
by burning
who
anyone
[n
has
flesh
in it dead
offended, they
thus
must
if the
kill
him
straightaway.1
Among the superhuman beings to whom
prayer is made
the Fravashis, who apparently formed
are
part of that aspect
Zoroaster
had
of popular Aryan religionwhich
ignored.
Not
good men
only, but divine beings and all creatures
Thus
belonging to the good creation,have their Fravashis.
the Yasht devoted
to their praiseextols not only the good,
Fravashis
strong, beneficent
ranging
"
The
from
Fravashis
than
those
Fravashis
of Ahura
that
of the
of the
faithful,but Fravashis
of the
Mazdah
living faithful
dead,
and
of the faithful
are
the
are
more
powerful
most
those
of
that
to
of the
plant.
powerful
a
among
the
of the
primitive
Saoshyants
men
need
the
offeringsthat
such
their
make, and
can
reward
offeringswith
descendants
existed
which
before
their
his birth
and
is destined
to
survive
him.
The
Doctrine
To
no
of Evil
the
comes
question whence
decisive
answer.
Vaguely
who
followed
and
he
calls
(mainyu)*
"
the
him
In the
evil,Zoroaster
had
given
he spoke of the twin-spirit
Lie, and chose to do the worst
things,
in one
place the hostile (angra) spirit
later Avestd Angra Mainyu becomes
the
Yt., XIII.
17.
"
See
p. 71.
fixed
evil
name
of the
world
is due.
Vendiddd, Ahura
AVESTA
LATER
THE
ii]
79
the
of
of his creations
tells Zoroaster
Mazdah
the
of evil. As
creations
Angra Mainyu's counter
created
Ahura
created
a good land, Angra Maiiiyu counter
cold or heat, sins of lust
some
plague or vice. Excessive
there
is no
and
pride and unbelief, and sins for which
atonement, such as the burying of the dead or the burning
of corpses,1were
thus created.
In another
are
we
passage
and
good
of
told that
Angra
that
he made
99,999 diseases.2
Mainyu
created
the sacred
thousands
the
"
fire
of fiends."3
Because
warily. Thus,
if
his hair
parings of
the
or
eat
the
up
wardrobe."4
is
Chief
Ahura
Mazdah
of the
faithful
belong to
Druj."5
the
So
the
often
powerful
"
that
end
brood
the
she shall
combing
of
hole
is she
Manah
Avestd
in the
in
Yasht
one
Fravashis
the awful
would
dominion
.
would
world
in
the clothes
that
not
or
produced
are
is Aka
demons
me
be
lice
and
walk
to
being observed,
rites
mentioned
had
need
men
field and
corn
among
more
confesses
In the
hundredfold
in the
corn
earth
Daevas,
unseen
fall into
to
lawful
in the
of them
his nails
of the
want
produced
are
"
of
they
are
many
carelesslyallows
man
So
Daevas.
kill thousands
may
in his work
aid him
To
destroyed,
belong
"
she
to
and
the
her
Vdd..
body
5
XVII.
will be
1.
utilised
Yt., XIII.
IL-.
shall
"-
'2.
by
The
3.
demons
"
Ydd.. XXII.
view
that
is, of course,
y/.,XIX., 12.
2.
Vdd., VIII.
anything separated
very widespread.
""
Vdd., XVIII.
from
80.
the
30-o9.
human
80
ZOROASTRIANISM
firmlyin
the
of the
power
[n
To
demons.
combat
the
Vendlddd
was
Zoroaster
who
their power
have
we
world
it
seen,
said
the
word
that
libations
For
of Haoma,
also efficacious.
are
crimes, punishment
many
provides
of
measure
makes
expiation. The scale of stripesin the Vendlddd
strange reading. A manslayer is let off with ninety stripes,
the killer of a shepherd's dog gets eight hundred, the killer
of a water
dog ten thousand
stripes. It is hard to believe
that
such
carried
out.
were
Probably,
punishments
in Avestan
into
commutable
even
times, the penaltieswere
payments.
money
Death
was
or
corpse,
water
or
chief
it into
throw
; to
of fire.
the
burn
stream
it would
comes
To
impurity.
to
was
contaminate
that
Everything
of
source
from
bury
earth
contaminate
the sacred
element
the
has
body
the
places
are
to kill
in
Ahura
"
"
their
tells Zoroaster
Mazdah
troops of fiends
where
Dakhmas
rushing along
come
"
of
myriads."4
Although the moral vigour of the
the later Avestd, life is regarded in
myriads
that these
Gdthds
is thus
lacking
"
Vdd., xm.90.
is given
the Magi.
"
Yt., XVII. 20.
1
Its text
on
91, and
p.
"
translation
Vdd., VII.
56.
of it
on
p. 42
of the Treasure
of
LATER
THE
n]
corn,
holiness,"for
sows
of the
Daevas
turned
about
The
Doctrine
At
death
It is
81
is
corn
there
ripe
red
though
as
when
in their throats
of the
the
when
"
faint."
A VEST
""
hot
iron
plenty of
is
hearts
the
were
com."1
Things.
Last
for three
the
lingernear
body at the Tower of Silence. To the soul of the righteous
it is a time of joy. On each of the three nights, his soul
tastes as much
of pleasureas the whole of the livingworld
taste."
At the end of the third night,his conscience
can
of the size of a maid
in her fifteenth
(daend)draws near
year as fair as the fairest thingsin the world," and she leads
him through the three Paradises
of Good-Thought, Goodinto the place of the Endless Lights.
Word, and Good-Deed
soul has
the
days
to
"
";
But
to
each
of the three
"
three
hells
of the
much
as
of
place of Endless
righteous alone that
the
On
of terror.
time
the
the
to
nights,
the whole of
as
suffering
at the beginning of the
it is
Darkness.2
cross
the
In
Gdthds
the
Bridge
of
it is
Separation,3
of the
(dae.no)
A well-shapen,strong, and wTell-forrned maid
is she, with
the dogs at her side."4
the wicked
Whether
the
cross
bridgeit is not clearlystated, but, as in one passage we
read
that
has killed the hedgehog shall fail to
whoso
";
"
the
cross
the
the
it would
bridge,'"5
doctrine, which
the
picturesquefigureof
over
pass
pass,
so
it,narrow
that
later Pahlavi
a
the
as
appear
the Avestd
books
Vdd., III.
"
Vdd., XIX.
"
e.g.
F
105.
30.
fall
"
*
over
5.
wicked
into hell.6
1-36.
Yt.,XXII.
Vdd., XIII. 3.
Dadistdni-i-Dlnik,XXL
by
righteous
express
accepts
B.E., XVIII.
(."'
"
pp.
The
would
Chinvat
48, 49).
come
Bridge.
ZOROASTRIANISM
82
In
speedily.
and
coming
the
in
three
maidens,
number.
who
will
the
last,
shall
old
"...
will
"
and
Mainyu
the
will
books,
but
It
as
warm
Families
sins.
and
voice
is
to
of
victory
in
the
is
assigned
so
certain
can
be
Pahlavi
is
the
Yt., XIII.
e.g.
So
united,
speak
Ahura
It
142
of
and
interprets
will
take
the
21
Pahlavi
all
is
where
shall
righteous
their
from
of
become
will
the
implied
thus
of
one
still
from
greater
in
evidence
of
V.
p.
89
and
Mainyu),
96.
126).
(S.B.E.,
XLVII.
first.
importance
Renovation
the
2398.
A.D.
Yt., XIX.
(8.B.E.,
the
Angra
date
exact
Zoroastrianism,
certain
(Ahriman=
20.
In
wicked
dualism
the
place
62.
XXX.
Angra
Archangels.3
Spirit
the
the
and
less
death-
grow
evil-doing
the
to
and
Mazdah
that
life
powerless."2
purge
His
Evil
Bundahishn,
West
be
issue
foretold.
will
writings,
the
to
milk
never
when
will
the
which
them
helpers
his
restoration
fire
and
"
and
universal
lously
miracu-
henceforth
rise,
becoming
molten
God
praise
customary
the
Even
will
the
three
of
with
creation
"
perish
flee
and
who
will
the
from
Zoroaster,
will
dead
when
shall
explicit.
seem
the
come,
bow
Pahlavi
made
but
it comes,
Greatest
which
world,
Druj
of
Saoshyant,
when
born
Fravashis.1
99,999
the
immortality
is
its
(the Saoshyants)
be
seed
from
Supreme
restore
grow
later
by
the
shall
They
conceive
preserved
"
before
Deliverers
The
happen
must
will, but
it
come
for
pray
are
is
that
faithful
the
teaching,
certain
are
events
many
later
[n
p.
xxxi).
III."
FURTHER
THE
HISTORY
The
Further
As
has
the
to
of the
from
by
canon
thus
was
with
of which
II
clearly
which
begun
scholars
based
threw
over-
was
zealous
heretics.1
Alter
busied
and
be
to
all
of
commentaries
seem
thus
309-379),
(A.D.
enemy
who
dynasty,
work
closed, devout
Pahlavi
compilation
king Ardashlr,
The
bitter
the
its
owes
established
Shahpiihr
and
Zoroastrian,
selves
them-
works,
original
A vest
on
material,
an
lost.
now
In
the
650
A.D.
Muhammadan
Empire
armies
of
Zoroastrians
and
became
Tradition
on
the
As
Gujarat
Pars!
that
in
Bombay,
and
to
their
He
the
the
devas
their
Parsis
they
have
as
land
of
Sanjan
sacred
of
evil."3
importance
an
there.2
at
their
fugitives
India, about
in
716
them
the
India
to
community
A.D.
the
Iran
To-day,
half
out
said
are
fled
the
fire.
devas,
whose
there
of whom
are
of all relation
numbers.
had
Some
India,
and
to-day
Some
in
with
bringing
Zoroastrians
Islam,
and
Pars!
the
landed
says,
branded
100,000
of
welcomed
had
few,
by
overrun
the
while,
number.
"
scholar
about
are
accepted
they
coast,
magnanimously
religion
Most
in
founders
assert.s
became
10,000
the
after
and,
Persia
about
only
be
to
completely
was
fiercely persecuted.
were
in
and
224-650.
A.D.
completed
some
Sassaniaii
Parthians,
the
the
first
Avestd
the
already stated,
piety
reigned
Zoroastrianism.
History of
been
PARSlS
THE
ZOROASTRIAXISM"
,OF
to
put
scholars
interests
of
death
hold
Mani,
that
from
they
whom
Manicheism
to
came
trade.
India
s
83
not
Dhalla,
derives
because
op.
ite
name.
of persecution,
cit., p. 304.
but
ZOROASTBIANISM
84
The
Pdrsi
Of
Community.
immigrants into India there
before the British period. The
struggle
probably prevented any literaryactivity
centuries,but it would appear that learning
history of
the
is little record
with
poverty
in the first^ew
revived
in
Sanskrit
Pahlavi
the
their
nearly
the Pars!
It is clear
that
the
Parsis
were
much
large parts
some
later
of
the
works.
sought guidance
India
intercourse
such
centuries
of
Zoroastrians
the
religionfrom
three
Avestd, and
of the
version
of
made
were
centuries, when
thirteenth
and
twelfth
translations
In the fifteenth
in
[m
of
was
Persia, and
for
maintained.1
influenced
duism.
by Hinpriesthood
and the
marriage became common,
late as the
Even
so
was
changed into a hereditary caste.
lost their
not
time
of Akbar, the Parsis apparently had
missionary zeal,for they responded eagerlyto his invitation
As Parsis gained wealth,
their faith.2
to explain to him
some
bought slaves and received them into the Zoroastrian
fold.
Their action was
approved by their co-religionists
of Persia, but was
opposed by the majority of Parsis,who
be affected,3
afraid that their social standing would
were
and who
also have been influenced
by the caste ideas
may
Child
of Hinduism.
It is
agreed
century the
that
Parsis
the
at
shared
religion,characteristic of
and
the Parsis were
influential,but
by then prosperous
sacred learning had
decayed, and most of the priesthood
In so far as
too
were
ignorant to be spiritualteachers.
ceremonial
than
.observance, it had
more
religionmeant
its basis the theology of the late Avestd and the Pahlavi
as
honoured
as
were
potent
texts, for although the Gdthds
of a great
the medium
studied
not
as
spells,they were
Dhalla,
See
In A.D.
1587.
Dhalla,
op.
op.
305-8.
cit.,
See Treasure
cit.,
pp.
324-5.
of the Magi,
p. 129.
PARSlS
THE
in]
prophetic
message.
shared
the
in
85
In
last
the
education
In
Dr.
1835
there, and
Inevitably it
not
a religion
made
began Christian
published his book of
with
vigorous
of his
Zoroastrianism
the
Gathds, but
of the
in
Bombay
tion
College educaPars! religion.1
into
Wilson
in 1843
dealt
introduced
was
helped
reform.
These
stimulate
to
time,
book
The
VendMad.
the
and
attraction
the
ments
move-
strengthened
longer had
were
"
of prayers
should
about
be
in
said
reforms
and
corrupt Avestan,
English, and
Gujarati or
faith and practice. Thus
in
in
desired
with
the
that
sought
prayers
to
bring
the identification
Fravashis
had
led to views
opposed to the
scholarship had shown, were
earlier scriptures. Why,
for the dead,
then, offer masses
when, according to earlier teaching, the destiny of the
dead is fixed on the fourth day after his decease
; or again,
for modern
is it to wash
for what
use
men
morning
every
with
the
urine
of an
ox
or
she-goat ? Naturally the
orthodox
party has indignantly repelled such views, and
have
of them
been glad to utilise the sort of argument
some
that theosophy is able to provide for any
such
observance
which,
as
belief.2
or
Parsi
by the Zoroastrians
8
The
importance
symbolic of- conscience
of the
!
dog
in
the
Avestd
is
doe,
e.g., to
the
fact
that
it is
86
ZOROASTRIANISM
The
Ceremonial
[in
Life.
The
lowest
if he
may,
desire
To
temple.
rank
Tasna.1
do
At
of Ervad.
the age
to, qualifyas
so, he
Highest
know
must
in rank
Mobed,
by
the
are
of twenty,
Ervad
an
priestof
heart
the
Dasturs,
whole
of the
Priests.
High
or
Fire-
the
of
process
is elaborate.
consecration
The
class
next
faith.3
the
For
required,as
the
burn
to
dead
The
the
is
is
down
would
Tower
of
and
sacred
the
remove
and
Silence, is
defile the
their power
and
of fire.
tower, and
flesh.
throw
earth,
element
the
on
the
defile the
corpse-bearersreturn
central well, as by now
the
into
dead
would
laid
swoop
the
bury
dead
are
vultures
days
to
DaTchma,
the
dead,
the
After
dried
the
some
bones
to contaminate
gone.4
1
There
an
3
is
obligationto
no
understand.
Zoroastrian
Theology frequentreference
has
been
made,
exception.
Dr.
Dhalla
preaches at
his
Fire-temple at Karachi,
but
this
is
contrary
to
usual custom.
4
An
model
obliging attendant
of the
famous
tower
in the
ther^.
Malabar
of Bombay
hill-gardens
readilyshows
PARSlS
THE
in]
private religiouslife
The
which,
initiation
ceremony
the
between
place
and
seven
and
fifteen.
girdleare
put
At
the
Before
on.
the
with
boy
and
shirt
sacred
the
ceremony,
the investiture
for
begins with an
girl alike, takes
Pars!
of the
of
years
87
holy
righteous the wisest the most
which
is the giftof Mazdah.
Law
and the best Mazdayasnian
God
has sent
to
The
good, true, and perfect religion,which
has brought
the prophet Zoroaster
is that which
this world
the
the
of
is
in here.
That
Zoroaster,
religion
religion
communicated
to holy Zoroaster.
Mazdah,
religionof Ahura
Righteousness is the best giftand happiness. Happiness to
is righteous for the sake of the best righteousness."
him
who
"
Praised
Later
the
the
child
most
joins with
the
Omniscient
The
evil
the
world.
is the
God
spirit that
the
May
and
dejected.
the
spiritwith
O
Omniscient
Mazdah
performed. May Ahura
the evil spirit,be condemned.
the most
praiseworthy."
The
girdleis
repeats
"O
with
the
then
am
The
put round
to
come
Zoroastrian
that
words
which
have
the
child's
help. I
worshipper
my
all
which
holy, and
good
religiongiven by
things proceed
religionbe
thus
God
praised."
Treasure
to
God.
from
have
pp.
he
"
worshipper
am
of
God.
of
I agree
to
in that religion.
of
actions.
curtails
I
cussions
dis-
kinship or
religions
all the
flourish
May
162, 3.
in
the
excellent, and
Zoroaster.
of the Magi,
is
and
are
likely to
yet flourished
the
and
the most
best,
greatest,
future, is the
is the
which
that
is
remain
I may
that
the
I repent of all my
I may
have
tained
enter-
Lord,
be
is
of
accomplices
priestthe followingcreed
Almighty,
I
advancement
all his
sins.
that
following
Ahriman
greatest Lord.
back
keeps
evil
that
fallen
God.
priest in
:"
prayer
"
be
I believe
the
asnian
Mazday-
ZOROASTRIANISM
88
These
should
[m
be
or
repeated seven
eight times,
and
are
commonly repeated three or four times a day ;
but the prayers
in a language unknown
who
to most
are
if many
use
them, and it is little wonder
complain of the
lifelessness of their religion.
Of the future of the Pars! community it is hard to speak
with confidence.
No community in India is more
advanced,
has gained more
from
Western
education.
Its women
or
educated
and have
The
are
a
munity
comEuropean freedom.
is wealthy, and
numbers
its members
some
among
of the greatest of India's merchant
princes. Its philanthropy
prayers
is world
Social
famous, and
Reform
there
of its members
some
India
in
movement
j1 but
to
is
the
immeasurably
debted
in-
is
to have
have
than
they refuse
although without
that
Parsis
be
to
of its accretions
which
twelve, and
were
of the
the
by
his
Tata
that
followed
lavish
age
many
fold,2
how
see
the
like Dr.
men
priesthood and
Zoroastrianism
to its ancient
restored
an
freed
purity.
did
who
much
the passing of
to secure
very
within
the marriage state from
ten to
consent
writings,sought
to
the
expose
cruelty of
the
enforced
of Hinduism.
family
was
educated
allegianceto
of
to
efforts of
the
an
Malabari,
the
religion. The
admitted,
secure
virgin widows
of the
One
husband's
lawsuit
raised
who,
celibacyof
*
B. M.
Especiallyto
Act
it is hard
their
whether
and
of their faith
their
modern
devout
the orthodox
into
converts
any
even
to
whilst
great founder
additions
seen
will avail
and
intelligent
such
is, with
It remains
Dhalla
admit
to
maintain
can
birth-rate
the
vague
zeal of the
so
Theism,
married
orthodox
indecisive.
of the
poorer
the
philanthropy which
French
refused
The
Hindus
poor
to
lady
orthodox
would
of the
who
desired
to
share
her
her
recognise
Parsi
community enjoy.
Ill
BUDDHISM
INTRODUCTION
I."
EARLY
Buddhism
is
from
derives
it
but
mythology,
in
Hinduism
having
found
his
in
in
Buddhism
can
study
to
understand
founder
Traditions
to
English
sources
known
accounts
of
but
and
alone
The
1870
Until
(Tumour,
(FausbSll,
1855).
Sanskrit
the
Lalita
and
Buddhism
that
to
Buddhist
based
Pali
the
and
for
come
has
the
only
earlier
Sanskrit
on
texts
tradition,
turn
Pali
scholars,
represent
it
its
books.
have
teaching
were
of
teaching
As
Western
to" try
need
we
and
his
seem
but, before'we
Sanskrit.
to
need
dictionary
1873.
of Ceylon
English
earliest
hism
Budd-
is
an
these
to
of
understanding
our
Buddhism.1
first
and
the
and
authentic
we
life
Buddha
clear
is
more
that
primitive
in
it
in
us
Pali
become
earlier
both
in
of which
the
they
tion
proclama-
some
forms,
present
of
to
the
about
us
recently
its
something
presented
as
down
in
and
that
To-day
forms,
over
redemption,
lives.
early Buddhism,
to
of
whose
to
its
serene
followers
their
different
very
teaching
his
of
most
whose
gospel
devote
to
relation
little
of
genuine
glad
is found
have
devotion
message
were
many
to
the
his
and
advantage
founder
actual
made
and
inestimable
an
historic
of Hinduism
complex
doctrines
its
it possesses
inspired
so
of
many
gracious personality
and
of the
part
poems,
1837)
Sir
readers
have
the
of
Pali
and
Edwin
derived
Bn"Mha
for
then, only
the
Arnold's
their
Charita
^Yestern
scholars
books
two
had
Dhammapada,
The
knowledge
(translated
Vistara.
89
Light
of
by
published
was
been
translated,
short
of Asia,
Buddhism,
CowelL
by
the
Buddhist
from
Childers
Chronicle
hymn-book
which
was
S.B.E.,
based
so
many
on
XLIX.)
two
and
90
BUDDHISM
Pali is
[i
the tradition
on
It may
241
safelybe
to
the
B.C.,
and
prior
assumed
it is held
chieflybased,
within
Bible.2
Three
Pali
Canon
Buddhism
that
the
Canon
Ceylon
first two
Buddha's
Buddha's
is at least
into
life and
already compiled
and
in
parts
of
teaching
recognised
death.1
is about
twice
of three
collections
It consists
Baskets,
the
some
were
Pali
the
extent
the
of
of the
of the
century
English
that
by
study
our
will be
In
contents.
introduction
which
it, on
of their
long
as
as
our
known
as
DisciplineBasket, the
order.
monastic
and
embodies
which
rules
hold
The
explains the
form
the
of self-examination
they
the
twice
the
Pdtimokkha,
used
the
by
The
month.
hundred
two
and
twenty-seven
ancient
instrument
monks
second
the
on
fast
days
Treatises
or
detailed
So
Oldonberg,
recognisedby
Leben, seine
that
only
the
is inclined
who
time
Lehre, seine
Gemeinde,
fragments
some
the
to
of
view
p.
books
these
that
are
bulk
the
Vesali, held
92). Poussin,
of
Council
of the
about
on
thus
of these
380
the
B.C.
other
ancient
and
books
were
(Buddha, sein
hand, believes
authoritative
(Bouddhisme,
pp. 35-50).
the
T. W.
Tipitaka Pali
Pali
Sanskrit
texts, I
ia
instead of
more
the
use
p. 52.
In
Tripitaka, Sanskrit.
the
Pali
familiar
form
e.g. I
of
and
names
use
and
the
Sanskrit
dhamnui.
of
the
except where
nirvana, karma, and dharmq,
terms
91
INTRODUCTION
i]
An
which
forms
(Parivara.)
apparently of little importance.
the
Appendix
and
The
2.
Basket, the
Sermon
Sutta
third
part
Pitaka, is
is late
chief
our
It consists of
teaching of the Buddha.
four great collections
(nikayas). The first two of these,
of
the Dlgha and Majjhima Nikdyas, consist
long and
medium
length dialogues,arranged according to size,
whilst
and
fourth
the third
Nikayas, the Anguttara and
the
Buddha's
teaching in more
Samyutta, deal with
systematic order.
3. The
sists
Pitaka, conExposition Basket, the Abhidhamma
of a more
advanced
chieflyof manuals
type intended
authority for
the
"
"
"
"
for the
There
use
of members
is also
of the
Collection
fifth collection
of the
of Smaller
is sometimes
Nikdya, which
Exposition Basket, but which
the
Order.
put
as
more
Sermon
appendix to the
usually is regarded as
an
Basket.
It includes
the
of Virtue, the
an
Dhammapada,
anthology of Buddhist
teaching in poetic
also is the Psalms
form.
Of great beauty and significance
collection of
a
of the Early Buddhists, the Thera-therl-gdthd,
(theras)and nuns
assigned to prominent monks
poems
with
the
Buddha.
famous
Another
(therls)associated
best
known
book
is the
of Buddhist
Birth
books,
Path
the
collection
of stories
and
profess to deal with the five hundred
fifty
tales are
These
of great
previous births of the Buddha.
much
for us
Indian
folk-lore
interest, for they preserve
the
and
and
reveal
amalgamation of early Buddhism
which
alone form
popular beliefs. The verses
part of the
Canon
are
explained by prose stories of a later date.
which
One
book
requires to be mentioned
as, although
the
it
is
of importance for the understanding
outside
Canon,
the Questions of King Milanda, a series
of early Buddhism,
of dialogues assigned to a Greek
king of Bactria called
and
Milanda
Nagasena, a Buddhist
sage.
more
BUDDHISM
92
It
has
his
of
his
is
to
on
be
based.
Doctrine
the
Pali
these
and
Doctrine
We
will
his
Order,
"
Buddhist
and
books
creed
his
Order.
[i
then
deal
that
study
successively
thus
"
our
following
take
refuge
with
the
in
of
the
Buddhism
Buddha,
arrangement
the
Buddha,
II."
To
his
and
his
was
preserve.
We
doctrines
that
life.
his
have
which
The
his
Buddha
most
that
he
1. The
It
Age
Buddha
to
Brdhmanas,
"
like
are
the
the
which
are
Buddha,
to
which
deal
identity
of
of
books,
with
kings
1
Sat.
See
the
Self
the
nobles.3
W.
find
Rhys
the
way
the
"
is clear
to
in
the
anterior
See
Buddhist
pp.
India,
93
32-4
p.
60.
reflect
the
that
say
early
the
to
So
there
shads,
Upani-
in
in
of
time
texts
and
little
that,
"
they
classic
karma
of
and
of
one
the
born
that
come
contemptuous
than
low
the
Brahmans
in
more
recognised
"
the
Brahman.2
called
wlu'ch
Brahmanically
time
doctrines
great
in
naturally
assigned
are
1. 4. 10.
Davids,
no
certainly
It
the
have
Whereas,
Brahmans
and
this
at
Kshatriya,"1
with
sometimes
Br., VIII.
T.
two
are
they
that
Kshatriyas
the
supremacy
of
ception
con-
impress
and
age
and
in
even
opponent
an
the
Hinduism
editors,
Yet
almost
with
of
wisdom.
of
\\ords
the
books
can
words
worked,
some
Lived.
sacred
of
is
disciples,
reconstruct
Brahman
for
epithet
Buddha
it is clear
monopoly
no
mission.
standpoint.
Upanishads,
had
his
Brahman
through
us
Brahman
edited
the
the
his
on
to
he
the
forth
setting
reach
to
to
narrating
book
no
Teacher,
concerned
books
but
which
made
the
for
Pali
hope
can
in
to-day
lived,
down
the
which
difficult
is
we
the
most
were
taught,
conceived
in
they
early
environment
personality
which
that
BUDDHA
pre-eminently
was
many
the
THE
OF
Buddha
teaching
of the
in
the
disciples
it
LIFE
THE
the
is
the
Buddhist
comparison
was
not
cf. Kaush.
Up.
then
IV.
["
BUDDHISM
94
of
characteristic
rigid distinction of caste afterwards
tales were
when
the Jdtaka
at the time
India, and, even
and
written, Brahmans
Kshatriyas engage freelyin trade
the
loss of caste.
without
The
was
age
problems.
Basket1
and
eager
Thus
less than
no
they
marked
one
are
first
sixty-two
heresies
intellect could
in the
of
kind
evolve
or
interest
intense
by
dialogue
heresies
which
even
lative
specu-
Sermon
of the
enumerated,
are
only
in
subtle,
of
men
Earnest
understand.1
is restricted to those
message
world-order.
The Indian
word
a
Prof,
They
ydna,
or
way,
de
vehicle.
la Vallee
Poussin
"unsocial"
are
and
"
who
have
mdrga, a path,
discipline is, as
is
for them
"
Perhaps
suggests, the
sometimes
of the
out
gone
"
best
even,
translation.2
by
their
hibition
pro-
marriage, anti
worship of God,
-social."
"
"
The
Brahma
hypotheses are
2
The
Way
Jala
(the PerfectNet), Dialogues of (he Buddha, pp. 26-55.
in T. W.
conveniently tabulated
Rhys Davids' Buddhism, pp.
to
Nirvana,
p. 4.
The
30-3.
OF
LIFE
ii]
which
something
that
at
many
"
and
ruled,
of the
lower
claimed
who
time
"
enlightenedones
of the
redemption wrho,alone
The
2.
Birth
Our
tell
texts
for his
and
youth,
become
themselves
with
quest.
one
the
early
concerned
not
the
ing
of wander-
groups
this
miles
visited
saw
era,
them
India
It is often
domain.
Who
Asoka's
born.
given
knew
further
as
the
is
Rhys Davids
Spooner
Dr.
hundred
theory, in
a
that
of
centuries
villageof Paderia on
inscriptionstatingthat
The
560
date
B.C.2
ford
discoveries
columns
or
the
(lirtha)which
of peace.
See
puts his birth
"
sister-marriagewith
the
seventh
pilgrims,
our
the
of
of
borders
in this
place
He
belonged
to
high
caste
the
shore
of Iranian
were
Chinese
one
later
modern
was
family called
the
The
fifth and
in the
the
near
Buddha
in
of Benares.
about
which
one
ruins, and, using the information
in 1896, in the grove
gives, Fiihrer discovered
Nepal, King
the
of
north
the
men
its
Lumbini
of
child
having
who,
enlightened," proclaimed to
of redemption.
way
of the Buddha
The home
was
Kapilavatthu,
who
the
with
teacher
great
life of the
"
himself
hundred
after
Buddha.
little of
us
discipleswere
but
as
to
up
seekers
the
or
members
and
women
forest,or
"*
ford-makers
among
Buddha,
the
in the
gave
and
earliest
Even
found
were
"
be
to
(buddhas).
castes
mendicants,
95
BUDDHA
THE
at
of
ocean
earlier
near
(Buddhism,
led
p.
him
his letter
to
90).
Sakyas, have
transmigration
op. cit.,Chap. I.
Knrnrahar
the
aeross
forty years
of Persian
the
led
Poussin,
especially
to
the
view
of
"
hall
the
ating
legend associthat the Sakyas
Dr.
is
likelyto
to
is
be
tradition
BUDDHISM
96
rather
noble,
which
to
he
but
name,
given
in
was
The
earliest texts
one
Maya.
as
of the
belonged
community.
member
[11
is said
mention
do not
of the Pali
died
have
to
he
the
Dialogues
of
name
he
ages
an
became
not
to
Suddho-
stead.
Siddhattha, but
was
left his
ancestral
frecently called
In
home.
"
the
ascetic
familiar
as
being a family surname
In after
ancient
family of Vedic bards.
In
the
the
as
the
early texts
The
occur.
"
Buddha,
first discovered
who
man
often
very
known
best
redemption.
does
him
find
we
One," the
to
he
after
Gotama
Gotama,"1
the
when
renounced
it is
days
seven
Buddha
of the
personal name
Canon
married
his
The
his mother's
the
"
word
Buddha
speaks
"
lightened
En-
the
true
way
"
Buddha
of himself
"
who
at redemphas arrived
the one
tion,2
Tathagata,
whilst his disciplesmost
commonly speak of him as
the Blessed
the Bhagavat,
The
other
One," the Lord.
title,Sakyamuni, the sage of the Sakyan race, is a poetic
portance,
expression,rare in the earliest literature,but of great imit is by names
derived
from
it that he is
as
to-day in China and Japan.
commonly known
information
In the earlier texts
there is scarcely any
which
events
the
preceded the Buddha's
given about
the
as
"
"
of home.
abandonment
one
of the
name
as
who
later
order.
We
an
to his
when
were
many
Gotama
In Sanskrit
these
Such
to be the
I he Buddhavam"a.
seems
that
bore
meaning
The
him
of
wife's
Rahula,
son,
the
Buddhist
which
spiritualexperience
Siddhartha,
of this obscure
Sanskrit
married, and
gives his
member
became
become
names
he
Canon3
great renunciation.
leaving the world to
that
appear
obscure
little of the
know
Pali
She
Bhaddakachcha.
became
know
of the
later books
led Gotama
would
We
Buddhacharita
He
lived at
time
redemption. It
satiated with pleasure
win
Gautama.
term
givesher
name
as
83).
Yasodhara.
eager for
the
Sermon
and
of
narrates
how
the
when
time
to him
It is possiblethat a dialogue
peace.
it
Basket
history when
gives authentic
the
he
told
later
Buddha
of the
and
disciplesthat at
luxury there came
feel at the sightof
he pondered these
his
with
surrounded
was
sickness
and
97
truer
the realisation
old age
BUDDHA
THE
OF
LIFE
IT]
disgustmen
death, and,
as
such
in
was
the
future
him
to
Buddha
born
be
decided
be
to
that
commotion
great
then
born
as
the
Buddha
in
the
middle
to have
Kapilavatthu, and
Tusita
the
in
gods approached
heaven
and
besought
the
future
the
of
country
Suddhodana
king
world
The
tales
Jdtaka
to the
introduction
the prose
Buddha
India
his
as
at
father,
Strange marvels
Maya as his mother.
told of his conception, and at his birth he is received
are
deliver him to the
into a golden net by four angels,who
and
bid her rejoicebecause
a
mighty son has been
queen
her.
born
to
Immediately he receives the offeringsof
and
Maha
queen
"
and
with a
gods and men
of victory,beginning The
noble
'
And
the
at
time
same
he
as
wife, two
his future
existence
chief
friends,Kanthaka, who
Bo-tree, and the four
was
who
the
was
urns,
am
the
he shouted
voice
I in
there
born
to
were
king
of
song
world.'
all the
came
'
into
be his courtier
full of treasure.
the
future
Monarch,
and,
but
the
here
naught
1
2
era
five
was
if he
youngest
to
of
make
retired
them,
him
from
the
world,
Kondanna,
stay
in the
said,
household
"
Buddha
There
is
life.
He
the
T. W.
Rhys
our
BUDDHISM
98
will
undoubtedly
ignorance from
"
will my
What
Kondanna
a
son
man,
dead
his
willing that
not
orders
that
Gotama
was
palaces,
when
yet
would
the
with
sixteen
him
four
become
old the
years
him
man,
the
Buddha,
near
him.
built
king
the world?"
And
be allowed
should
king asked,
decrepitold
monk."
should
son
the
"
the
remove
retire from
signs
and
man,
such
none
king,
gave
When
for him
three
thousand
forty
dancing girls,
his
feared lest, enervated
by luxury,
neglect manly arts, he proved that he had a skill
bow
could equal.1
that none
and
gave
relatives
the Great
3. From
The
and
When
world."
the
"
Buddha
to make
see
answered,
diseased
he
become
most
veil of
[IT
to the Attainment
Renunciation
of Budda-
hood.
Gotama
In
his
young
ties,he might,
"
birth."2
free from
Nirvana
the
crave
pupil
and
Gotama
soon
who
home,
his
to
narration,
own
left his
claims
give his
incomparable security of a
He
at
went
consented
learnt from
to
him
to
first to
have
him
all that
famous
his
as
he
could
still the
teach, and
secret
had
not
been
gained
; for
"
it
"
occurred
not
far
as
to
as
the
another
out
realm
of
teacher, Uddaka,
famous
all that
nothingness."
teacher
this
Gotama
So
but
when
sought
he
had
could
"
From
The
W.B.T.,
pp.
38-50.
Ariya Pariyesana
Sutta
of the
Majjhima Nikaya,
see
W.B.T.,
pp.
334-8.
LIFE
n]
that
it
teachers
these
from
Mas
BUDDHA
THE
OF
99
he
that
gained
this
knowledge.
ledge,
redemption by the way of knowof ausdetermined
to seek it by the way
Gotama
terity,
and
in a grove
Uruvela, by the most
near
rigorous
His
of that
the possibilities
austerities, exhausted
way.
watched
by five ascetics, who hoped that, by
strugglewas
of enlightenment
his extreme
self-mortification,the secret
from
food did not bring
would
be gained. But abstinence
the
abandoned
enlightenment, and, in the end, Gotama
of asceticism.
The
ascetics left him, for they felt that
way
that Gotama
had
now
given up his exertions, and returned
As
he
had
failed
to win
"
would
not
the
to
abundant
an
life,"he
power
As
Gotama
deserted, illumination
"
the
Enlightened
Messianic
that
He
the
so
weeks
Buddha,
of the
In
after
as
according
One
His
call
in the
to
His
wilderness
the
to
the
near
2
the
For
tree
first
sat
which
under
days,
seven
cross-leggedat
the
foot
"
of
face
Blessed
the
"
full and
fastingand meditation
received
enlightenment
read,
we
Just
in
had
he
One."
there
might
superiorityof
came.
work, Jesus
obtain
able
the
beneath
sat
to
be
"
Bodhi
Origination,"
Dependant
existence, which,
shall
later
have
analysis
intellectual
of
personal
of his message,
Arising from that state of
the
as
his
basis
study.
meditation, he sat cross-leggedat the foot of a banyan tree
near
by for seven
cipation.
days, enjoying there the bliss of emanA Brahman
of a haughty disposition drew
we
to
"
vv
and
near
Our
asked
Mahdvagga,
The
I. 6. 13.
period
quotations
him,
are
What
are
the
characteristics
is described
from
"
The
that
Maitebagga,
iOO
BUDDHISM
make
man
that
Brahman
a
"
only
"
from
"
behaviour
restrained," whose
the world," can
justlybe called
week
he
is
Brahman.
another
tells him
Buddha
the
and
is free
who
one
[n
tree
the next
by.
near
screened from
was
great storm arose, but the Buddha
for, according to Buddhist
tradition, a great serpent
him
"
into
One, who
In
the
last week,
cakes
the
feet
and
of
take
Dharma,
from
him
where
the
bowed
One
gained.
another
the
in
brought
down
in
thus
addressed
and
One
Blessed
be
to
him, and
to
"
and
Blessed
the
Blessed
the
to
happiness is
came
refuge, Lord,
may
obeisance
receive
life lasts,have
our
at
him,
and
the
discipleswho,
as
us
him
reverence
One
Blessed
its
serpent
he
honey,
our
this
made
veloped
en-
him
above
abated, the
storm
who
merchants
two
rice
We
to
extended
and
the
youth,
declared
tree, and
'
When
hood."
large
turned
its folds
with
it,
taken
their
:'
These were
the first in the world to become
refuge in him
and his teaching
lay-disciples,
taking refuge in the Buddha
only, because the Order was not yet instituted.
.
Later
tradition
added
has
much
this
to
scanty story.
The
"
the
was,
future
that
Buddha
asked
his hair
not
was
'
old
thereupon
age
must
returned
and
as
other
man.
; for
the
Again
he returned
gods
in sorrow,
"
when
man
he
that
birth, since to everyone
come,' and, agitated in heart, he
on
ascended
fashioned
the future
And
men's.
his
this
who
charioteer
the
the
Buddha
again
the
second
asked
king
sign, a
who
had
he
the
diseased
again
guard still
was,
further
And
extended.
BTTDDIIA:
THE
OF
LIFE
ii]
the
gods
showed
1"H
him
third
the
and
and
monk.
At night time,
a
signs,a dead man
his dancing girlssought to distract
him, but taking no
he fell asleep awhile,
and
pleasure in their dance
song,
and
and
they were
slept ; and the
they lay clown where
and
future
Buddha
the women
awoke
saw
lying asleep,
that
of their slumbering, and
repulsive in the abandon
like a cemetery,
magnificent compartment
began to seem
filled with, dead
bodies, impaled and left to rot, and he
He
determined
the
forth on
to
great Retirement.
go
him
saddle
summoned
his courtier, Channa,
and
bade
first to see
his little son,
He
went
Kanthaka, his horse.
Rahula, who
was
side, and then
lying by his mother's
holding on by the tail,
mounting Kanthaka, with Channa
he sallied forth.
Mara, the tempter,1 met him and offered
him
world-wide
dominion, but the future Buddha
spurned
the offer,
I shall catch
the very
and
Mara
thought
you
first time you have
a lustful,
malicious,or unkind thought:"
And, like an ever-present shadow, he followed after,ever
the watch
for some
on
slip."
the story of Gotama's
With
attainment
of Buddha
ship
also legend has
been
busy. The earliest record tells us
simply that, after his four weeks of meditation, the Blessed
the
fourth
"
One
hesitated
to
reveal
his
secret.
The
doctrine
he
had
"
penetrated was
profound, difficult to perceive and
understand, unattainable
by reasoning,abstruse,intelligible
If I proclaim the doctrine, and other
only to the wise."
not able to understand
men
are
preaching, there would
my
"
result but
Blessed
weariness
and
annoyance
to
me."
"
When
One
the
"
of sensual
pleasure.
BUDDHISM
102
request.x
of Mara's
his
in the
where
the Buddha
entitled
Sutta,
reference
earliest
Book
the
reached
had
The
message.
occur
he
the
beings,over
sentient
[ii
of the
Great
Decease,2
that,immediately
Ananda
enlightenment,
to
seems
Mara
and
him
to
came
"
attack
Mara's
Sanskrit
the
power
in
follow
here
the
upon
the
Pali
Buddha
is described
Buddha
the
poem,
version
of the
with
vivid
Charita.*
Introduction
We
the
to
Jdtaka.*
"
of
Mara's
the
and
announced
Mara
war-cry,
extended
army
and
to
rear
as
the
far
right
as
to
leagues high."
Perfections
Ten
sitting,and
"
2
"
the
news
drew
in front
and
out
of him
the
confines
And
the
his
shield
reflected
whirlwind, thinking
different
to attain
god Mara
exclaiming, Prince
passing beyond my control, but
it,'went
sounding
about
was
ment,
enlighten-
'
the
is desirous
allow
Buddha
the future
When
on
'
By
of the
future
and
this
for
battle.
and
"
it
And
will
Now
in
the
nine
of
the
remained
caused
away
all the
and
was
made
Mara
drive
never
leagues,
leagues, and
sword," and
"
his army,
for twelve
Buddha
them.
I will
to
world,
his
Siddhattha
hattha.'
Siddother
"
were
not
able
to
cause
much
as
when
discus,
inundation
as
At
flowers.
the
'
The
victory
taste,"
the
deaf
the
use
from
"
the
coals,"
became
hurled
his
last,
at
of the
hosts
has
Siddhattha
Prince
victory.''1 and
each
victory, which
the
illustrious
Buddha
"
And
blind
the
won."1
utterance
which
hearing ;
; and
"
had
their
sight,
cripplesfrom birth
and fetters of captives
breathed
been
never
received
sweet
the
the bonds
Buddha
became
ocean
birth
from
their
the
"
radiance," the
with
birth
fell off."
forth
omitted
by
the
any
solemn
of
the
"
278.
find
"
Thy
rafters
all
And
pointed
This
mind
form
roof
hath
the
It is the
is
shalt
are
late
on,
thee
ne'er
broken
demolition
of the
now,
demolished
commentary,
rebuild
lies !
reached,
verses
round,
incessantly !
discovered
I've
thou
27-1-7.
birth
fabric
present
endless
this edifice.
framed
This
seen
rebirth's
in vain, I hastened
who
builder,
And
es
and
misery
What
279.
birth
Through
Seeking
To
in its
live
flowers, and,
extolling his
of their limbs
Buddhas
of
caused
He
they
fury, Mara
his
priestly
"
flooded
now
the
"
and
but
worlds were
made
victory,the ten thousand
the eight-thousand-league-longhells
even
glorious,and
to
"
Buddha
celebrate
this
his
wet
his
of his
Because
were
future
is defeated.
go
of
edge
done/'
weapons,"
canopy
hath
now
have
to
scattered, and
of Mara
able
not
length, in
it became
but
followers
the
reached
of
the
great rain-storm,"
would
"
103
of
fluttering
was
dewdrop
they
celestial
BUDDHA
caused
he
of rocks," and
shower
but
THE
as
Then
"
robe
much
so
priestlyrobe.
this mighty
a
OF
LIFE
n]
Julitia
that
embodying
"
are
these
canonical.
verses.
The
Book
BUDDHISM
104
Buddha
The
4.
Of
the
of the
"
The
One
Blessed
'
easily?
At
teachers, Alara
"by
determined
who
had
that
he
they
Kalama
and
"
him
saw
did
he
'
If
this
his
to
'
"
mil
you
So
he
Benares
to
show
to
When
him
their
keep
called
"
warned
teaching.
not
old
five ascetics,
the
travelled
did
his
dead.
were
to
and
he
preach
doctrine
was
determined
them
but
them
Friend.'
doctrine.
shall
it to
and
they
tradition.
proclaim
they
honour,
appellation
the
to
to
forbad
one
whom
doctrine
came
all
him
Blessed
by the
preach
To
his austerities
when
authentic
an
understand
that
coming they
It is natural
clearlyremembered,
Uddaka,
communicate
might
the
desired
witnessed
but
and
first he
deity
preach the
to
courtesy, but
And
will
Who
invisible
an
'
thought,
first ?
doctrine
the
this embodies
preacher,
as
account.1
be most
should
possiblethat
it is
and
work
Buddha's
detailed
that
"
Preacher.
as
beginnings
early text gives us
an
[IT
"
him
no
ment,
agree-
Friend."
call him
by name,
you," he said,
To
walk
in
the
have
way
the
will, ere long,
penetrated
you
you,
will live in the possession of that highest
truth ; and
you
noble youths
goal of the holy life,for the sake of which
I show
go
up the world, and
Thrice
demurred
they
forth
fully give
state."
knowledge
and
could
have
not
insight when
them
his doctrine.
At
and
willingly,
the
length they
Buddha
the
houseless
he
"
had
turned
offered to
convinced,
were
uttered
the
an
give them
and
discourse
to
listened
which
is
known
and
that
now
into
abundant
In
he
to
as
the
Foundation
Truths.
1
The
of the
2
Mahdvagga,
four
This
weeks
sermon
I. 6.
in the
occurs
"
continuation
wilderness
was
also in the
of the
based
narrative
(8.B.E., XIII.
Anrjuflara Nikdya
on
which
our
account
89-102).
(8.B.E., XI. pp. 146-55).
LIFE
ii]
105
BUDDHA
THE
OF
given up the
to
A life given to pleasures,devoted
world ought to avoid.
pleasures and lusts, this is degrading, sensual, vulgar,
life given to mortification.
a
ignoble, and profitless
; and
By avoiding these two extremes, the Tathagata has gained
leads to insight,
Path
which
the knowledge of the Middle
"'
There
which
two
are
leads
wisdom,
to
which
extremes
he who
conduces
which
has
to
calm,
to
ledge,
know-
This
Middle
enlightenment,1 to Nirvana.
Path
is the
holy eightfold Path, namely, Right Belief,
Right Aspiration, Right Speech, Right Conduct, RightMeans
of Livelihood, Right Endeavour,
Right Memory,
Right Meditation."
the
to
The
the
medical
lore
categoriesof
of that
its
dealt
time
with
its cause,
symptom,
under
disease
its cure,
and
the
Buddha, as a physician of
souls,adopted these categories,and proceeded to state the
Truth
of Suffering,which
is the symptom
of human
Noble
of the Cause
the Noble
of suffering,
need, the Noble Truth
Truth
of the Cessation
of suffering,
and
Truth
the Noble
of the Path
which
leads to cessation
of suffering,
which
is
And
the holy Eightfold Path
because
already mentioned.
Buddha
the
possessed with
perfect purity this true
knowledge and insightinto these Four Noble Truths," he
knew
had obtained
the highest universal
that he
ment
enlightenand
and
this
in the world
of men
knowledge
gods ;
and
in his mind.
The emancipation of my
insightarose
mind
be lost ; this is my
last birth, hence
I shall
cannot
be born again!
Thus
the Blessed
One spoke." His
not
five hearers
were
delighted and rejoiced at the words of
the Blessed One."
They received ordination,into the Order
of which
the first members.
So, as the
they thus became
narrative
six Saints2
concludes, at that time there were
obtain
to
way
the
cure
; the
"
"
'
'
"
"
in the
world
With
had
this
Sambodhi.
Arahat
not
"
"
sermon
the
Buddha
at
(Sanskrit,Arhat), one
to be reborn.
himself
Benares,
and
his five
in Buddhist
Buddha,
disciples.
phrase, the
having
"
reached
Nirvana,
BUDDHISM
106
Wheel
of the Law
began
if not
the
words
actual
[n
of the
Buddha
believed
early Buddhists
teaching. It is clear that the
is
redemption. The Buddhist
not
of God
there
which
and
the
how
suffering?
well
may
To
world.
can
And
to that
believe
be
him
free
in this
least
at
the
were
sermon
ideas
the
essentials
of his
thought is that of
troubled
by problems
central
from
question
is
one
tion
ques-
supreme
world
sufferingin
this
this
gives what
Buddhist
the
was
have
We
to move."
sermon
of
we
answer.1
youth of
Benares, whose
lay disciples.
parents and wife became
Many of Yasa's friends, belonging to the highest families
in the country, and to those next
to the highest,"accepted
the Buddha's
teaching,so that speedilythe Order numbered
and
wander
sixty. And the Blessed One bade them
go
Next
Order
the
join
to
Yasa,
was
noble
"
"
sake
for the
of
of the
compassion
the
of the
welfare
many,
out
for the
of
welfare
for the
many,
gods
which
the doctrine
is
the same
Preach
way," he said.
gloriousin the beginning, gloriousin the middle, glorious
in the letter ; proclaim a conat the end, in the spiritand
summate,
There
are
perfect and pure life of holiness.
beings whose mental eyes are covered by scarcelyany dust,
but if the doctrine
is not
preached to them they cannot
the doctrine."2
attain salvation.
They will understand
"
The
himself
Buddha
going there,he
rested
and
asked
men
came
by,
the
and
he
when
set
in
grove
him
asked
if he
them
they replied:
thirty friends,rich young
had
no
wife
Lord, while
See
;
we
for him
did
not
Mahavagga,
had
We
The
the
was
of rich young
band
seen
he
passing
woman
were
with
our
had
pay
; soon
what
men
we
"
woman,
As
for Uruvela.
out
wives.
procured
attention, and
Four
Noble
Buddha's
112-13).
Truths
teaching.
One
harlot.
were
will be
of
us
Now,
indulging
discussed
at
in
our
to
us
"
THE
OF
LIFE
n]
BUDDHA
Which
has
be
would
in search
of
the
"
yourselves ?
that they should
And
and
listened
his
the
Order.1
to
for you,
that
in search
that
you
go
it would
and
of
be
better
sat
down
found
he
should
go in search
of themselves,
preaching, and
Uruvela
that
should
you
admitted
they
go
At
better
or
woman,
And
away."
run
107
thousand
ascetics
And
these,
leadership of three Brahmans.
tradition,he converted
by
according to the early Buddhist
his mighty miracles.2
From
the Buddha
Uruvela
went
to Rajagaha, the capital
of Magadha.
Its king, Bimbisara, went
with a great
out
to welcome
him, brought him into the palace,
company
waited
of his people, became
on
a
him, and, with many
and
his monks
a pleasure
lay discipleand gave to Buddha
there
the
Buddha
converted
two
men
garden. Whilst
whom
the Buddhist
Church
afterwards
held in highest
honour
two
Sariputta and
Moggallana.
They were
Brahman
had
abandoned
their
that
homes
youths who
they might seek the path to redemption, and had vowed
reveal
it to the
the path, he would
that, if either found
other.
And
Sariputta saw in the street one day a disciple
of the Buddha,
and, admiring the dignity of his deportment,
under
the
"
up to Mm
went
In
whose
the
monk
name
and
"
said, Your
have
retired
you
repliedthat he
countenance
from
the
world
is serene.
?
"
And
"
"
"
"
"
Op. cit.,I.
15-21.
108
BUDDHISM
of the
"
complain,
no
sons,"
families
The
5.
The
The
Pali
life of the
his first
the
wives
become
Work
that
ascetic1
"
and
to
"
One
Blessed
[n
extinct."2
of the
Buddha.
history of the
scripturesgive us no connected
in the long period between
Buddha
the time of
and
success
the time
when
he
drew
to
near
death.
His
individuals.
During
which
the
of the
months
three
months'
his monks
with
resided
with
the
Order
year
in
one
had
he
his message
rainy
or
been
wandered
the
season,
other
endowed.
from
of the
The
Buddha
monasteries
other
nine
villageto village,
of
"
"
1
"
Samana.
i.e.the modern
provincesof
Bihar
OF
LIFE
n]
fame, holding
his
out
BUDDHA
THE
beggar
109
the
with
bowl
The
have
Buddha,
who
its
as
occur
very
the
but
disciples,
associated
is often
name
his first
the Buddha's
monks
the
to find among
Rahula, whose
Buddha
of the
comfort
the
made
It is of interest
son
Buddha
of its members
some
have
to
seem
frequentlyin
we
of
names
and
modesty
care.
own
the chief
with
been
have
prominent
Order
in the Order.
Outside
the monastic
were
pious
laymen who, unlike the monks, did not aspire to win
in their present birth, but improved their future
Nirvana
lot by obeying the moral
precepts applicableto them, by
works
of charity,and, above
all,by giftsto the Buddhist
the yellow robe of the
Order.
The monks
themselves
wore
ascetic,had
and
does
their hair
chastity,free
And
care.
from
not
to
seem
lived lives of
tonsured, and
all bonds
within
the
of
Order
family love
no
and
differences
poverty
hold
houseof caste
recognised.
were
Some
was
the
which
writers
modern
who
one
to
who
poor
he
broke
the
have
chains
spoken
of caste
and
despised a place in
founded.
Certainly he
exclusiveness
of
the
Brahmans,
as
if the
Buddha
and
sought to bring
the spiritual
kingdom
opposed the arrogant
and
it
was
doubtless
his
"
"
customs
1
See
of his
Chapter
XXVI.
of the
Dhammapada,
I. pp. 89-95).
1
is the
symptom
(S.B.E.,X.
110
BUDDHISM
of
human
our
world
ties,they
had
his
now
futilityof
life.
nor
the
concern,
the
of
leisured
The
injustices
of his
concern
of
and
poor
Differences
world.
the
Order
the
connection.
no
sorrow
were
the
as
the
renounced
ignored within
were
rather
of the
not
were
"
sorrow
but
sorrow,
aristocrat,conscious
of the
"
is not
need,
oppressed count
In
sacred
the monks
in
was
no
of the
caste
way
Brah-
to their
pretensions,there had
been, before his time, bands of ascetics1 who ignored caste
because it was
they had renounced
part of the world-order
and
deemed
of their birth, but
were
holy, not because
because of their renunciation
Actually it would appear that
very few low caste people entered the Order in the Buddha's
lifetime. The Buddhist
texts tell us with some
complacency
that his converts
deed
were
wealthy and of noble birth. And inthe message
that the Buddha
not
one
preached was
the ignorant could understand.
A great scholar has said
that
most
to acknowledge
probably the world will come
.
"
him
in
as
form
of
his
the
respects
many
t
eachers
religious
intellectual
most
of mankind."2
is
with
the
asked
his
regard
"
"
if
Abstain
Sam
Hunt
ana
2
3
close
distrusted
of the
master,
"
Thus,
How
should
we
from
anas.
And
are
"
see
speech,"
Gotama
ia
to
and
them,
the
refused
read
conduct
what
Buddha
not
are
for
p. 117.
long
Ananda
that
with
ourselves
to
them.
see
to
we
"
answers.
by
to
deals
which
of God,"
childlike.3
Discourse
is told
Gotama.
T. W.
and
life,we
we
the
nor
in the
Buddha's
womankind
to
But
Buddha
admit
for children
not
was
have
not
"
ill-
and
certainlyintellectualistic
adapted to the needs of the simple. He would
said of children,
is the Kingdom
For of such
teaching
be, the
this may
However
the
of
do
But
others
as
"
if
the
LIFE
ii]
they should
Keep wide
speak
"
awake,
Tradition
begged
state
she
that
as
off her
cut
and,
with
and
of the
and
was,
covered
refused
her
fruit
Buddha
left
conversion
admitted
the
the
household
doctrine
and
At
of the
clan, came
"
porch
length
ascetic,
to
asked
the
thrice
if
feet
swollen
with
sorrowful, weeping
where
and
in
Buddha
might not
their household
state, of realising
The
or
even
becoming saints.2
pleaded
they might, and Ananda
that
at the
Ananda
desire.
of
stood
robe
yellow
homeless
the
enter
refused.
of her
women
interceded
capable, if they
the
the
on
to
Buddha
the
dust, sad
with
Ananda
tears."
be
hair, put
many
the Buddha
be allowed
"
times
three
Mahapajapati
his aunt
time
each
but
nuns,
do
us,
might
women
111
BUDDHA
to
we
Lord, what
are
the reply.1
Ananda,"
comes
to
that
asserts
THE
OF
had
him
been
to the
be
should
life and
enter
women
Blessed
allowed
the homeless
"
to
One
both
go
forth
state
and
under
"
Mahaparinibbdna
Arahfif.
ThzrlgatM,
Sutln, V. i":j(X.B.E..
"
translated
by
ChuUavagga,
Mrs.
X.
X.
p.
91).
(8.B.E., XX.
P.livs Davids.
320-6).
112
sacrificial
but
and
offerings,
in the
have
been
They
were
lands
nor
doubtless
in which
much
Brahman
serious
age
Brahmans
the
were
dissatisfaction
ascetics
with
in the
take
6. The
The
long
Buddha
before
Of
his
Sutta
of
in
rare
last
days
the Great
became
said,
"
have
Be
he
that
in
lamps
He
died
account
in
not
have
detailed
written
with
the
glow of feeling
the
rainy season,
a
scriptures. At the
ill,but, by self-control,restrained
very
that, before he died, he might take leave
for
the
such
truth
and
thing as
But
the
without
esoteric
the closed
behind
Buddha
making
doctrine."
"
any
The
"
"
unto
leave
"
things back."
any
he should
Order.
the
exoteric
no
that
desired
preached
(8.B.E., XX.
pp.
224-271).
pp.
1-136).
221.
ye
content
death
old.
eighty years
Decease,3
between
Tathagatha has
who
keeps some
instructions
the
B.C.2
instructions
distinction
"
be
we
Ananda
of the Order.
some
that, not
Buddha's
Pali
him
utilised
Buddha.
after 480
or
Most
refusing to practise
the
expected from
in forming
succeeded
asserts
the
secure
lived to
these
Buddha
Tradition
to
Order.
the
the
place.1
of the
Death
were
in this way
Order.
his
Buddha
which
and
age,
this,he sought
might
the
by
opposition of
the
within
the
from
came
Devadatta, who
was
austerities
of that
schism
caused
the
enjoin
or
than
unquestioned.
thought, and,
of
converts
dissensions
in his influence
malignant
schools
and
Buddha's
More
caste.
authoritative
an
of their caste
sects
an
would
Scripturessuggest.
powerful priesthood of
of many
actually,several of the
was
vehemently,
their influence
Hindu
the
the supremacy
was
him
opposed
worked
he
less than
the
not
Church,
It
[n
BUDDHISM
There
are
extracts
from
it
yourselves
as
to
refuge
to
the
thoughtful
he
of
the
to
as
he
five
hundred
brethren
you
saying
So
His
word
in
"
divided
they
discovered
"
the
an
remains
under
of
the
'
Op.
cit., II.
Some
suppose
32.
of
great
the
the
no
exhort
things
was
the
Those
his
and
according
to
word
denotes
Buddha
here
the
mushroom.
of
teachers.
and
reverence,
monument,
exalted
race's
33.
that
is
addressed
This
clan."
these
is assured
One
all
and
component
nobles.
which,
urn
all
greatest
various
buried
of
and
any
silent,
were
brethren,
diligence
with
among
of
"
cremated
was
contained
of
one
in
with
all
Blessed
them
mind
they
now,
inherent
Tathagata
the
away
body
is
the
suffering,
the
Behold
salvation
your
of
'
asked
converted,
of
any
Before
backward
most
state
and
in
but
become
Then
said,
Decay
passed
received,
was
born
and
out
ashes
has
salvation."
the
last
be
to
the
even
brethren
liable
final
that
With
near.
him
to
teaching,
from
Chunda
drew
misgiving,
"
gracious
flesh2
spare
death
monks
or
his
or
testified
longer
Work
doubt,
any
of
day
the
Buddha
and
of
His
With
not
dysentery.
Ananda
bade
summoned
was
produced
it
he
remorse.
he
died,
there
and
truth
Look
truth.
boar's
accepted
Buddha
kindness
the
to
the
to
yourselves."1
besides
smith,
fast
Hold
refuge
113
BUDDHA
refuge.
as
one
the
Chunda,
feeling
fast
any
condescension
THE
external
no
Hold
lamp.
for
if
OF
LIFE
ii]
the
kinsfolk
in
1898
inscription,
the
Sakyan
THE
III."
THE
second
take
refuge in
article
that
What
left behind
which
until
extent
OF
the
on
after
written
no
his
teaching,was
the
better
Buddha,"
to
his
call this
"
but
not
It is
long
it reallyreproduces
be
hard
to
The
Buddha
The
say.
the
Pali
committed
to
and
records,
his death.
is this
confession
Dharma.
Teaching, the
Teaching was it is
Mm
BUDDHA.
THE
Buddhist
the
embodies
it would
of
TEACHING
impossible to
words,
and
say
it may
"
chapter not
Teaching
The
of
Canon,
writing
to
be
what
that
Teaching
the
Early
natural
his
to
consciously the
hearers.
founder
Besides, the
of
new
thinker, who
religion,but
to
graciously showed
the way
deliverance
by which he himself
ignorance. Although we cannot
say
Pali
books
reflect the
afterwork
Buddha
to
been
what
not
illumined
after
freed from
extent
the
it seems
disciples,
that, in the main, they reflect faithfully
possibleto assume
the general outlines of the Buddha's
teaching.
Pedantic
at times
its expression, the puras
seem
may
pose
of the Buddha's
teaching was
practical. It had only
114
of his
an
seekers
other
had
was
aim
one
the
him
deliverance
"
words,
taste, the
was
were
of
the
be
desire
desire
to
to
Will the
the
to
ascetic
asks
the
"
115
has
won
Or
has
of
assigns to
only one
doctrine
this
flavour
who
text
ocean
has
so
his
and
emancipation."1
discipleshad to eh'minate
to questions which
know
the answers
redemption. Is the world eternal or
man
of that
Buddha
to
be existent
deliverance
if
reborn, where
questions
were
thinkers
the
great
which
These
interest
salt, just
after death
non-existent
reborn
the
BUDDHA
ancient
an
as
flavour
one
irrelevant
finite ?
or
the
and
Just
of
taste
disciplineonly
Part
"
THE
OF
TEACHING
in]
of
but
age,
the
he
profoundest
a wandering
when
them, he
answer
will
is rebuked.
"
a
Every such theory, he is told, is
jungle, a wilderness,
a
puppet-show, a writhing, and a fetter,and is coupled
with misery, ruin, despair, and
and does not lead
agony,
of passion, cessation, quiescence,
to
aversion, absence
when
And
wisdom, and Nirvana.''
knowledge, supreme
if Gotama
the ascetic asks
has any theory of his own
?
Gotama
replies, The Tathagata is free from all theories ;
of form,
but this does the Tathagata know
the nature
and
how
form
arises,and how form perishes; the nature
of sensation, and how
sensation
sensation
arises, and how
of perception ; and
how
perishes; the nature
perception
how
of the
arises, and
perception perishes; the nature
the predispositionsarise, and
predispositions,and how
how
the predispositionsperish ; the nature
of consciousness,
and
how
consciousness
arises,and how consciousness
perishes. Therefore say I that the Tathagata has attained
all
deliverance, and is free from attachment, inasmuch
as
inaginings, or agitations,or false notions concerning an
Ego or anything pertaining to an Ego have perished."2
Here the Buddha
states
clearlythat he will neither affirm
One truth only is
at this time.
nor
deny theories current
"
"
"
"
he concerned
to
know
"
Chuttavagga, IX.
Svtta
72 of the
the
Irnpermanence
1. 4. (S.B.E., XX.
Majjhima-Nvkaya
p.
of the
304).
(W.B.T.,
pp.
123-8),
Ego,
as,
BUDDHISM
116
by
this
and
so
had
asks
and
him
that
not
that
it
And
the
not
was
who
man,
smeared
or
problems
to
surgeon
had
thrown
the
and
bow
arrow
lead
nor
to
of
misery,
to
the
what
and
of the
the
of
cessation
of
to
"
these
he
he
began
1
misery.
and
religion,
man
of the
nature
for
its cure,
does
of his
preached in
his work
63
as
of the
the
and
this has
do
so
the
profit
origin
path leading
to
not
; the
do
with
the
lead to Nirvana.1
his work
is not
Truths
are,
speculative,
as
we
have
categoriesof
his time.
of the symptom
of their
the way
will be
to
secure
this
cure.
arranged according
dition,
Truths," which, according to tra-
teaching
Noble
Four
and
they
he elucidated
For
that
declares
cause,
Sutta
of
them
the
Order
sort
but
Our
what
was
misery,
of
Gotama
disease,its
allow
to
Order.
thickly
physician
saint
had
This
Nirvana.
cessation
Thus
refuse
elucidated
not
fundamentals
admit
foolish,
as
arrow,
an
nor
existence
had
Buddha
exists
The
arrow.
of the
world
the
be
would
remove
that
neither
with
wounded
poison, should
with
say to you,
I will elucidate
or
saint
their
ever
and
me,
elucidated
been
had
not, Tmow
I
Did
Buddha
disciplehas to
that he joined the
to refuse to join the
that
were
to the
goes
His
terms
tells him
Buddha
'
these
on
the
that
sage, who
the Buddha
because
is eternal
world
after death
exist
until these
if
attachment,
find
we
does
or
"
or
...
does
does,
replies,
the
eternal
is not
he
religiouslife under
the
either
you
as
book,
same
Buddha
the
lead
Come,
to
of the
whether
But
answer.
'
Sutta
had
from
freedom
win
can
Nirvana.
another
In
he
knowledge,
[m
that
Sermon
at
Benares, with
teacher.
Majjhima-Nikdya (W.B.T., pp. 117-122).
which
OF
TEACHING
in]
The
Truth
First Noble
said
"This,"
the
THE
BUDDHA
117
Suffering.
"
Buddha
Benares, "is
at
the
Noble
of
"
of
crown
his
contained
head,
his
by
his
compare
full of
Gotama's
Western
writers
"
pessimism,"
to show
but
the way
all the
in
see
uncleanness
cemetery
corpse
body, saying,
this destiny, and
own
this nature,
has
If he
skin.
and
swollen, black,
remember
and
would
have
spoken
it has
to
"
Verily, my
body also
is not
exempt."2 To
have required no proof.
of
much
be remembered
from
to deliverance
him
Buddha's
the
that
he claimed
the
that
misery he indicated.
cannot
unless we
feel
justlycall his system pessimistic,
the redemption he taught was
inadequate.3
The
Second
We
"
This
Noble
is the
Thirst, that
Truth
the Cause
"
Noble
Truth
of Suffering.
of the
Cause
of
Suffering:
leads to rebirth,accompanied
by pleasure and
lust,finding its satisfaction here and there.
(This thirst
is threefold),
namely, thirst for pleasure,thirst for existence,
thirst for prosperity."
Here
1
in the
the
we
reach
the
most
"
See Sutta
"
See Mrs.
common
22
of the
Oldenberg's translation
pp.
of the
Buddha's
Sermon,
as
found
95, 96).
BUDDHISM
118
[in
that
there
the
soul
the
temporary
was
beings together
When
rebirth.
is
broken,
and
him
What
soul.
men
had
ever-changing appearance
of various
concourse
bodily and
is thirst,1or craving,which
holds
to
It
occurrences.
such
was
due
an
in
state
thirst is
of existence
and
eliminated, then
the miserable
cycle of
to
mental
all
living
necessitates
the causal
rebirth
called
nexus
ceases.
This
of Dependant
theory is expressed in an abstruse scheme
not
Origination which, if tradition is to be believed, was
own
teaching, but the means
only part of the Buddha's
through which, as he sat at the foot of the Bo-tree, he
sists
conexperienced the bliss of emancipation.2 The scheme
of twelve
On
On
On
On
On
On
On
On
On
On
On
:
ignorance depend the Sankhdrd
the Sankhdrd
depends consciousness
;
and form
consciousness
depend name
;
the
six
and form depend
of sense
name
;
organs
of sense
the six organs
depends contact
;
contact
depends sensation ;
sensation
depends desire (or thirst);
desire depends attachment
;
attachment
depends existence ;
existence
depends birth ;
birth depends old age and death, sorrow,
tion,
lamentaand despair.3
misery, grief,
Pali tanM.
Translators
translation
links.
vary
in the text
"
much
See
earlier,p. 99.
in their
is based
on
rendering of
Warren's
the
B.T.t p.
84.
more
difficult terms.
The
OF
TEACHING
in]
Our
does
space
THE
allow
not
than
more
but
Upanishads,
Sankhdrd
is
technical
consequently
systems, and
for
here
Sankhdrd
the
Four
word
the
"
by
of deliverance
"
"
form
the
"
and
name
the
the functions
denotes
"
"
and
and
name
the
second
and
form,
shape
that
is
maternal
womb
is
existence
new
under
and
by
the
called
time
to surmise
by
that
in
current
were
time
The
The
way," by
'-
For
Buddha,
religion.
but
is
one
two
present
or
him
by
at
more
any
"
rate
which
B.T.,
115.
It
was
might
man
commentary,
p.
scheme
require further
of Karma.
and
Soul.
of the
message
constitute
"
of the
Doctrine
this
of the Soul
the doctrines
"
in
implied
doctrines
treatment
(thirst)
"
in its
and
one."2
into
Two
karma
of desire
existence
existence, and
Buddha's
the
is
consciousness
It
repeats
ignorance and
means
form
to
begun.
of
name
of
means
birth, and
in
again, this
inclined
the
with
unites
the formula
points out, that
human
being is brought into
time
karma
much
so
first time
the
and
'
sensation, whilst
Consciousness
body.
in
with
"
clear, as Warren
itself,that the
"
connected
"
form
individual,
twice
message
Name*
' '
inevitable
existence
ence
exist-
one
here
denotes
further
karma,"
immaterial
aggregate of
the
is made.
or
which
from
capabilities,
pass over
another, where ignorance of the Buddha's
makes
later
our
qualitiesand
to
here
Truths.
Noble
makes
all that
are
this
on
of the
nescience
which
translates
Warren
In this scheme,
brief note
philosophical
language, have no equivalent.
our
denote
Sankhdrd
The
for
term
119
analysis.1 Ignorance
the
not
BUDDHA
see
as
we
have
rather
be
freed
seen,
"
did
not
discipline,"a
from the cycle of
251-90.
BUDDHISM
120
miserable
thus
was
[in
the
absorbed
"
"
of his
conclusion
five ascetics
the
to
sermon
Benares,
at
of the self as
definitelydenied the existence
absent.
distinct reality. All signs of a self are
Form,
a
of these
none
Sankhdrd, consciousness
sensation, the
things are the self,and it is by considering this that a
of these things,and
learned,noble hearer becomes
weary
becoming "weary of all that, divests himself of passion,"
there is for him no further return
and so is made
free,and
the
Buddha
"
"
"
"
finds
"
And
world."2
this
to
the
in
Buddha's
central
Buddhas
arise,
whether
passage
in
which
teaching,
it
is
the
stated
Buddhas
whether
or
Warren
do
that
not
a
fact, and the fixed and necessary constitution
arise,it remains
of being, that all its elements
are
lacking in an
Ego."3 As the great scholar Buddhaghosa puts it,in the
Visuddhi-Magga
.
"
Misery only
No
is there
doer
miserable.
exist, none
the deed
save
; nought
Nirvana
The
doth
Path
who
man
the
it.
seeks
traveller
is found.
on
it."4
"
book puts it :
Just as
chapter of the same
wheel in rollingrolls only at one
a chariot
point of the tire,
and in restingrests only at one
point,in exactly the same
the life of a livingbeing lasts only for the period of
way
that thought has ceased
the
as
one
thought. As soon
Or,
as
another
See
Poussin's
Way
to
Nirvana,
pp.
30-56, for
an
expositionof
adopted.
2
Mahavagga,
I. 6. 38-46.
(S.B.E.,XIII.
pp.
100, 101).
p. xiv.
W.B.T.,
"
Visuddhi-Magga, Chap.
XVI.
(W.B.T., p. 146).
the view
here
OF
TEACHING
ni]
being is said
affirmed
that
for
vigorously
absolute
Buddha's
the
belief in
any
ceased."1
to have
Not
than
annihilation
at
Yet
soul.
denounced
that
death
of
the
alike
deal, whilst,in
the
discourse
of the
ruler
of the
characters
meritorious
dead, condemns
the
the
which
they
Yama,
Buddha,
sinner, saying,
wickedness, and
with
Buddha
with
past
assigned to
-stories,the
Birth
be
evil deeds
and
good
more
taught
who
those
that
so
is
heresy
no
the
unrequited. And
the continuity of
Jdtaka, clearlyassume
would
121
BUDDHA
THE
you
"
It
alone
was
shall
apparently to be found
in Warren's
phrase, Rebirth, not Transmigration." So
kindles
the metaphor of a lightwhich
a later dialogue uses
another
light without
passing over, transmigrating to it ;
be rebirth
"without
there
migrating."
so
even
anything transmay
Although there is no transmigration,for there
is no
identity,yet there is no annihilation,
permanent
because
if the new
the old it is
as
being is not the same
The
solution
of the
problem
is
"
not
unconnected
Poussin
with
the
points out,
only by the
only when
also by the
';
static
"
it.
As
Pali
texts
metaphor
its constituents
"
are
Professor
describe
of
Vallee
la
de
existence
exists
chariot, which
associated
not
together,3but
"
turns
to
dynamic
metaphor of milk which
the
curds, which, though different from
milk, are
yet
produced from it without
interruption,"or of the grownup
who
is
the
the
not
child-bride
for whom
same
as
girl
the dowry was
of the
continuation
paid and yet is a
And
child.
in exactly the same
way," the Buddhist
is
and form which
although the name
sage Nagasena adds,
"
"
"
"
"
born
into
form
which
"
*
"
the
next
existence
is to end at
is different
death, nevertheless
from
the
and
name
it is sprung
from
Op. cit.,
(W.B.T., p. 150).
Chap. Vm.
the Anguttara Nikdya, III. 35. (W.B.T., pp. 255-7).
The Questions of King Milanda, XXVII.
(W.B.T., pp. 131. 2).
From
it.
122
BUDDHISM
Therefore
is one
then
seem
not
that
[in
freed from
although
one
the
"
It would
early Buddhists,
like their
"
characters
The
Doctrine
The
karma
the
of
soul
"
as
understand
we
word."2
the
of Karma.
Buddha
which,
assumed
as
have
we
axiomatic
as
seen,
had
the
doctrine
oldest
of
in
His
for
good deeds
Whate'er
mortal
with
This
is what
And
like
Let
A
Will
3
"
he
can
take
shadow
all,then,
his wickedness,
does
follows
treasure-store
For
him
and
after
ne'er
noble
while
here
deeds
him,
departs.
perform,
for future
weal
merit
*
Op. cit.,XLVII.
(W.B.T., pp. 236-8).
Poussin, op. cit.,
p. 65.
the Anguttara Nikdya, TV. 197. (W.B.T., pp. 228-231),
From
Samyutta Nikaya, III. 1. 4. (W.B.T., pp. 213. 4).
OF
TEACHING
m]
This
doctrine
deeds
their
aim
That
they
the
was
lot in
which
It would
free
in
out
them
deeds
in
were
destined
to
their
present
life
that
seem
existence.
enabled
of meritorious
work
to
birth
next
cycle of
although they
annihilate
must
their
of the
result
laitythan of
stage of desiring
the
in circumstances
born
were
nobler
123
of the
concern
was
Nirvana
win
to
win
to
BUDDHA
passed beyond
had
by good
the
more
was
THE
the doctrine
spoke
by all. He himself
the Enlightened One," but
not
only the Buddha,
Hero
(Vlra) the Conqueror (Jina), and his followers
his triumph.2
As the
Buddha
called to emulate
if self-restraint
as
could
be
cultivated
"
was
the
were
his
warned
to them
his
before
"
salvation
their own
with
out
had to work
death, they
deliverance,
diligence." He did not claim to bring to men
the path by which
them
but only to show
they could attain
after him, sought to find in their
it,but he, and his disciples
the past which
hearers
roots of merit from
they could bring
maturity
to
enable
thus
and
them
to
accept the
message
of deliverance.3
In
one
moralised
the
important respect the Buddha
of karma, for he emphasised that the intention
important
as
well
as
the
deed.
Thus
we
read
of
ception
conwas
treasurer
miser.
wealthy, but childless,and a miserable
The
Buddha
explains that he was
wealthy because of a
giftin a previous birth of which he had afterwards
generous
of his gift he was
born in a heavenly
repented. Because
times
held the post of treasurer, but,
world and had seven
he had suffered in hell
he had repented of his gift,
because
thousands
of years and, as a further result
hundred
for many
died
who
the
Cp.
Saint in
frequent
Cp. Poussin,
Thus
the
a
references
previousexistence
some
root
op.
to
such
in the
meritorious
Psalms
acts
of the Early
as
doing service
to
Buddhists.
cit.,p. 98.
Buddha
was
of merit
under
able
to
convert
his many
sins.
celebrated
robber
because
he
covered
dis-
BUDDHISM
124
of
his
for
feelings,was
mean
[m
seventh
the
time
dying
no
new
merit, was
childless,and, as he had accumulated
in one
of the hells.1
sufferingtorment
Not
the
under
but
only men,
gods themselves, were
who
reaches Nirvana
has reached
karma, and the monk
than
higher stage
The
Third
"
it
This
they.
Truth
Noble
is the
Noble
with
the
ceases
with
abandoning
consists
It
because
was
Nirvana
it is hard
of
the
flame
his
the
clear, Nirvana
this
thirst
denotes
the
Buddha,
life. But
word
denotes
The
is much
found
long
"
whether
way
to
to
its
and
what
Nirvana
"
the cessation
existence, but
annihilation
of
Suffering:
"
have
to
became
to say.
for
craving
of
of desire."
It has to do with
absolute
cessation
claimed
he devoted
proclamation
Cessation
of every
passion
of this thirst,with the doing away
Gotama
that
means
he
of Suffering.
in the absence
with
is
of the
complete
which
as
the Cessation
"
Truth
cessation
the
of
going out,"
the
thirst,
' '
it involves
' '
also
the master
with
was
complete painlessness.The Buddha
have only to turn
eye divine, the quencher of griefs."2 We
to the Dhammapada
the Psalms
or
of the Early Buddhists
to realise how
actual was
the joy of this deliverance.
"
Let
greedy
greed
Among
free
happily then,
men
who
from
greed
greedy, let
are
among
dwell
us
the
free from
Let
own
live
us
live
us
! We
shall
call
nothing our
bright gods, feeding on happiness
like the
be
we
breeds
Victory
He
who
has
contented
There
is
is
hatred,
given
happy.
no
the
up
fire like
for
both
the
is unhappy.
conquered
and
defeat, he, the
victory
passion
From
IV.
Mahdpariniblana-Srita,
Samyutta Nikdya,
; there
III. 2. 10.
3.
is
no
losing
throw
OF
TEACHING
in]
like
hatred
pains
if
no
than
happiness higher
Hunger is the
of
is
there
BUDDHA
pain like
this
125
body
there
is
no
rest.
of
worst
knows
one
THE
highest happiness."1
Of
the
"
translator,remarks,
and
the
of
Psalms
Davids, their
Rhys
the
where
Even
breathe
poem*
rest
hedonistic,tellingof
and
is exalted
their tone
peace,
Mrs.
Sisters
'
Of
of
exceeding store
impassioned quietude.' "2
of
To-day
Enough
Heart's
joy
and
courtesan,
"
for
reached
on
the foulness
Entrance
am
"
Order
We
sense
five and
Full
read
twenty
troubled
in my
Could*! discern
the
sought,
Long
I dwelt
To
of
peace
calm
mind,
Nibbana's
"
always
not
Was
withered
Dhammapada,
"
Psalms
"
Op.
and
up
199-203
once
joined the
the
Order
the
seventh
within
forth,
of thoughts,
governance
with
and
:
anguish thrilled
the
on
the
at
secure
Conqueror's
free my
breedeth
path from
with
I
ardour
and
passionate
now
she had
peace."4
since I came
years
in no
heart
yet
way
path of victory.
the
in memory
is
preaching
out,
I strove
To-day
the
of desire.
of Sanaa, who
I found
is dead
away."3
command,
all that
Craving
gods.
But
The
is rooted
did not
friend
of
I trained
body
fever
and
now
into the
of peace.
at the death
of
of the
is all the
Expunged
Cool
have
at his
how,
us
of lust
throb
yellow robe,
saintshipthrough
monk, tells
Till every
heaven
110
pining,
heart's
pain,
who
shaved,
I want
me.
of her son,
meditated
meal, head
one
was
Lord's
day
that
word.
ill,
won.
will is done.
since
ancient
first
thirst."5
BUDDHISM
126
then
Nirvana
has
who
man
system
a
"
thirst
Buddha
It is difficult for
if that
message,
Prof. Max
life won
that
view
of the
Arahat, the
deliverance, and for
Logically the
rebirth.
no
Westerners
us
to understand
good
seems
peace
Buddha's
there will be
at death
The
cessation
of
complete annihilation.
have
up the cycle of rebirth, and, as we
does not recognise any
permanent soul.
man
breaks
the
seen,
be
to lead to the
seems
for such
"
will
the
this
already in
there
whom
denote
may
[in
Miiller's view
meaning
of the Buddha's
that
have
some
Nirvana
death,
life,not
the attractiveness
his
was
whom
to
accepted
have
cannot
meant
annihilation, for
early Buddhist's
to be
nothing as its goal would cease
the
religionwhich had
religion. The argument
for the
"
Buddha
insufficient.
seems
whom
to
man
worth
and
have
can
living,
no
true
As
and
elevated
not
appear
longing after
said,
Rothe
life."1
future
the
refused
a
to
say.
was
the
Whether
had
question which
of the
What
Nirvana.
but
annihilation
was
life
Buddha
later
that
saint
nothing
Buddhists
of the
Nirvana
would
to
after death
exist
do
with
he
was,
deliverance.
school
Mahayana
only
Nirvana
annihilation
to mean
and postponed
understood
its operation to a distant
Possibly they were
right in
age.
accommodated
his teaching to
their view that the Buddha
Many
the
needs
that
the
annihilation
the
path
he
did
not
1
Stille Stunden,
From
Christentum,* p. 50.
p.
be those
its
because
219 ;
*
it
was
on
plainly that
say
taught
that
goal was
quoted
in
A.
Op. tit.,
p. 307.
who
this account
Nirvana
would
means
not
unattractive.
Bertholet's
Buddhismus
tread
But
und
OF
TEACHING
m]
THE
BUDDHA
127
We
cannot
question is reallyirre'evant.
go behind
the Buddha's
pragmatic agnosticism. His purpose was that
either the existence
of a physician,and he would
not assert
such
of the
the non-existence
or
The
Fourth
"
This
death.
Truth.
Noble
is the
after
saint
Truth
Noble
of the
leads to the
which
Path
cessation
be
must
avoided,
Doubtless
in
yet there
is
no
virtue
in asceticism.
of the power
of the Buddha's
nobility and the sanity of his moral
the
much
preached
ruler
and
without
his message
any
reference
to
teaching lay
ideal.
an
He
almighty
ing
categoricalimperative of duty ; but if his teachignored God, it emphasised what
corresponds to a
belief in God's justice,
for he so moralised
belief
the current
in karma
its operations,although mechanical,
to make
as
and
adaptable "x and able
yet wonderfully well informed
to deal not with acts only but with thoughts, and especially
with that pride of heart to which
the monks
have
would
been peculiarlyliable.
Most
of all did the Buddha
praise a peaceful, kindly
stories illustrate the truth that hate
disposition and many
cannot
end hatred ; only through love will hatred
cease.
Thus there are assigned to him the words
:
or
"
"
Let
in
no
one
deceive
any
harm
to another.
As
mother,
at
the
friendly mind
1
out
of
risk of her
also
towards
not
anger
or
despise (another)
life,watches
let every
one
all beings."2
wish
resentment
cultivate
her
over
a
own
less
bound-
128
BUDDHISM
But,
[m
so
to
as
"
to
"
to the
not
Christian
much
so
be
doctrine
to
attached,
love
and
of salvation.
not
as
The
To
hate.1
to
monk
is meant
should
none
he
the
sense
the
Buddha
how
to
pass
from
their
use
to the
did
Buddha's
desire
not
themselves,
save
faith
the
to
Four
teaching,was
blind
and
He
assent.
the
monks
were
required,but
showed
men
intended
to
sight.
The
Intent
Buddha
recommended
for
returning."2
tradition
the
can
typical
by
which
and
non
These
be
the
groups
still remained,
disciplineswere
to
never-
intellectual, but
did
not
leave
if
unused
Indian
trance
or
disciplineof concentration
the very ideas of being and not-being,perception
to have
-perceptioncease
any meaning.3
"
THE
IV."
As
have
we
founder
the
he
of
instituted,
had
who
"
the
not
"
Entrance
the
before
he
refuge
second
The
of
himself
clad
took
was
free
four
chief
obligatory
all
on
from
forbidden
couch
or
seat,
Order
thus
home
The
bond.
For
modern
boasting
indulging
and
the
the
receiving
into
Buddha
ordination
supernatural
129
in
power
which
prohibit
attending
using
or
Entrance
The
from
see
all
broad
into
monk
the
must
property
wealthy
W.B.T.,
at
shows,
to
high
for
Ceylon
life, sexual
liquor, eating
poverty.
accepted
first, the
of
homelessness,"
service
the
taking
money.1
complete
Order.
candidate
forbad
body,
that
assembly
an
From
or
made
beard
the
the
precepts
singing
and
and
unless
fermented
in
dancing,
involved
from
monks
be
declared
and
before
diseases.
are
perfuming
or
"
and
monks
times,
adorning
go
for
hair
Teaching
taken
First
stages.
might
his
robe,
granted
not
prohibitions
also
be
disqualifying
stealing
them
the
only
was
intercourse,
had
yellow
Buddha,
could
and
from
the
lation
regu-
books
Buddha
the
two
which
candidate
in
the
in
stage
Order,
the
The
monk.
of
arose.
in
inovitiate
those
the
Vinaya
which
made
was
and
first
The
these
occasion
as
the
into
entrance
any
off,
cut
but
for
with
dealing
that
much
so
salvation,
ties.
of instructions
Order
the
into
books
not
designed
earthly
probable
codification
systematically
not
came
It is
Order
an
all
to
of
discipline
but
is devoted
Order.
the
represent
of
as
from
away
consciously,
was
Church,
broken
of the
gave
religion,
Baskets
Buddha
the
seen,
ORDER
395-401.
laymen
is
BUDDHISM
130
dwelling-placesfor
"
"
the
[iv
Order, and
When
rainy season.
monks
on
were
begging tours, the younger
encouraged to
associate with older monks
that they might learn from them,
but the monks
base
not to speak much
bidden
nor
on
were
have
with
things. As we
great reluctance,
seen,
very
into the Order
admitted
women
were
stringent
; the most
Even
to ensure
made
regulations were
perfect decorum.
the oldest of nuns
had to treat with humility the youngest
of monks, and
in no
rebuke
circumstances
a
might a nun
monasteries
resided in such
the monks
months'
monk.1
In
early Buddhism
worship, for there was
in a month,
at full
district had
senior
to
monk
no
was
prayer
and
assemble
would
Disburdenment."
there
new
for
recite
was
corporate
no
offer.
the
monks
solemn
fast
day,2
"
this that
none
the
Twice
of each
moon,
Pdtimokkha,
the
So sacred
naturally
nor
praiseto
when
the
Words
but
of
monks
as
a
might hear it, and it does not exist in the Canon
with its commentary
separate text but only in connection
in the first part of the Vinaya Basket*
It begins with the
recital of offences against the four chief commands,
and
the monk
it asks his brethren
who
utters
if they are pure.
If any confess his guilthe is,for these sins,expelled from
the Order.
Those
to be
who
keep silent are assumed
innocent.
offences
The recital proceeds,mentioning grave
for which
serious
is enacted, until at length it
penance
deals with trivialities of indecorum.
Later, two other fast
instituted so that the Buddhist
is divided
month
days were
into weeks
months
are.
as
our
by four sacred days much
Once
held the
a
was
year, at the close of the rainy season,
Ceremony of Invitation,4 designed to prevent the perpetuation
of quarrelsamong
who
monks
had lived together.
See the
Uposatha.
chapter on
It is translated
Pavdrana,
see
the Duties
of Nuns,
Chullavagga,X. (S.B.E.,XX.
in S.B.E., XIII.
1-69.
Mahavagga, IV. 1. (S.B.E., XIII.
327-9).
320-69).
THE
TV]
Each
to
monk,
tell
him
beginning
of
any
that,
if
from
the
Vinaya
were
many
there
he
see
an
offence
offence,
texts
dissensions
ORDER
with
he
he
that,
131
the
senior,
has
committed,
will
in
in
spite
the
and
for
atone
of
Order.
such
others
the
invites
it.
promises
It
is
clear
provisions,
V."
THE
FURTHER
HISTORY
INDIA
IN
1. The
BUDDHISM
OF
Councils.
BEFORE
Buddha
the
died, he
is said
have
to
handed
over
tells
that
us
"
rejoicedbecause
like," and
Buddha's
at the
now
death
of the monks
one
we
in consequence
which
large party
of the
would
made
have
condemned
were
held, it failed
was
at
monks
their
council
desired
of Buddhism,
sought
of the
as
the
1
to
and
combine
king, and
the
to
of
some
this
it
"
India
a
the
If
monk
had
found
wide
the
him
this Council
royal
knowledge
as
man
who
the wisdom
with
the
century
council,
of
a
the
ness
righteousGod."3
In
formation
Council
reveal
of the next
kingdom
theocracy without
scholars,to
edicts
piety of
make
he conceived
opinion of
An
whose
the
rigorous. They
By the time
which
at Pataliputra, Buddhism
met
champion in Asoka who spread far and
"
the
concessions
ten
less
death.
five
prevent dissensions,
to
lives
we
is
"
the
132
"
MAHAYANA
v]
of the
Buddhist
India
influence
land of small
increased, but
states
Indo
famous
of its rulers
the
accepts
in Kashmir
hara
of Sanskrit
the
form,
be
the
sanctioned
which
of
from
"
the
Mahayana,
distinction
modified
the
"
in
Buddhism
primitive
first
to the Canon
systematic
claimed
to
of salvation
in
which
Vehicle
the
at Jaland-
more
"
Most
Buddhism
council
the addition
Great
more
reigned in
Northern
embodying,
commentaries
views
established.
that he convened
tradition
vasion
by the inend, a powerful
checked
the
who
era.
our
death, North
Graeco-Bactrian
was
"
century of
second
or
in
Kaniska,
was
Asoka's
length
at
was
133
After
is due.
Canon
again became
BUDDHISM
Buddhism
which
it
"
called the
Lesser Vehicle."
It is impossible
Hinayana, the
to speak with
certainty of any of these Councils, but we
that by Kaniska's
assume
reign the Mahayana school
may
already existed, and had begun to find literaryexpression.
2.
Mahayana
As
the
Buddhism.
Buddhism
of China
and
is
Japan
Mahayanist,
is obviously one
of the most
ential
influMahayana Buddhism
it originatedis still uncertain.
phases of religion. How
Its earlyhistoryis only partially
investigated,whilst
those
of its texts
which
of views.
The
medley
transformed.
Instead
few
might
postponed,
a
reach
and
many
hell
from
ideal
of Buddhism
men
are
bidden
to suppose
confusing
of Buddhism
being
instead
to
is here
by which
is commonly
way
seek
to
become
Nirvana,
very
moral
present
to work
in the
available
future-Buddha,
try
are
are
that
any
Something
heaven
and
all this
is
necessary
work.
at
The
BUDDHISM
134
Buddha's
Hinduism, such
taken
in the
for
apparatus necessary
surprisingthat, in the environment
it is not
and
religion,
of
lacked
teaching
the
of Buddhism
modification
should
place. Nor
Hinayana
there
had
than
of his followers
have
Already
in its direction.
tendencies
are
Buddha
[v
far
greaterplace in the
dying words
enjoined.
are
assigned to him ;
his
"
as
mother's
womb."2
"
Docetic"
gods
and
his
of the
one
form
temporary
heresies
his
into
condemned
heresy
have
"
that
of men,
from
And
Third
at the so-called
the
"
descent
his birth
seen
phantom of
early Buddhism,
could
heavens
him."3
then that, in
appear
which
doctrines about the Buddha
would
has
in the Tusita
dwelt
he
only
Sakyamuni
reign,is
not
really
there
well lead up
It
were
to the
of the Mahayana
texts.
grandiose Buddhology of some
doctrine of Bodhisattvas
the Mahayana
Nor was
an
abrupt
in
for
the
Jdtaka, which
departure. It was amply prepared
folk-lore to describe the previous existences
utilises Hindu
earth,
on
as
Bodhisattva,4
The
of the
In
"
systems, the
of the
Lotus
"
the
Paradise
Lotus
Good
"
of
full
the Good
Mahaparinnibanasutta,V.
Literally,
suffice to
extols
of such
Mahayana
and
the
admit
to
indicate
the
a
text
of
two
as
simpler Mahayana
whose
essence
Law,5 the
26.
is
great textbook
Op. cit.,III.
Saddharma-Pundarika,
translated
of
15.
Buddha.
potential,
6
and
Scriptures.
he
Buddha,
diverse
too
are
Law,"
"
"
the
his acts.
the
chief
of
by
Kern
(S.B.E., XXL),
MAHAYANA
v]
BUDDHISM
135
climax.
its
reaches
Buddhology
In such a
text
as
Asvaghosa's Buddhacharita,1
is depicted as a god in human
form,
although the Buddha
the story of his temptation and enlightenment is retained,
is as exalted
but, in the Lotus of the Good Law, the Buddha
of the Bhagavadgltd. Thus, in an
a
being as the Krishna
orthodox
Mahayana,
Mahayana
the
"
addressed
utterance
declares
Lord
the
to
reached
he
that
infinite
number
of ages
ago,
to
creatures
in
infinite
number
live
final
extinction, he
Nirvana
earth
on
device, and
the
does
only
"
he concludes
Self-born, the
of
the
am
Healer, the
enlightenment
preached the law
worlds,
semblance,
Bodhisattvas,"
he
and
although he announces
finallyextinct.
become
not
was
has
and
of years,
infinite number
an
supreme
and
an
an
.host of
entire
Father
Protector
will
His
educative
an
of the
world,
of all creatures.
Knowing
then
misfortune,
declare
them
to
of the
"
the
to
am
so
be
I,
and
so,
enlightenment
Buddha-laws
Lord
of
chief
know
who
"2
and
the
consider
How
can
The
of
course
:
they
How
become
then
the
greatest
is,in
of
world,
I incline
can
Buddha
Lords,"
the
partakers
this
book,
the
gods,
in this school taught that
but, as the philosophy dominant
the
ultimate
reality was
vacuity,"3 the praise of the
Buddha
is so
expressed that "it is still capable," as
of an orthodox, i.e.Atheist interpretation.''4
Poussin
says,
Yet
for the purposes
of religionhe is the Supreme God,
of the Bhagavadgitd is,although identified
just as the Krishna
"
"
with
"
the attributeless
Translated
in
absolute
of the Vedanta.
S.B.E., XLIX.
pp. 145-154).
exponent
was
Nagarjuna.
"
E.R.E., VIII.
the
II.
145.
BUDDHHIM
136
Of the
Bodhisattvas
many
impossible to speak.
In
[v
mentioned
view
of her
in the
it is
book,
later
importance, it
is of interest to read of the goddess Tara, who
changed her
An epilogue to the book
Bodhisattva.1
to become
a
sex
the growing reliance on
of magic, and
illustrates the use
Thus
have
the grace of the Bodhisattvas.
we
a
long list
of spellsprovided for the protection of the preachers of
the law againstgoblin,giant,ghost,devil,imp, or sorcerer.2
Another
chapter is devoted to the praiseof Avalokitesvara,
from
whose
can
save
name
peril. No executioner
every
monster
or
hurt, any
can
slay,no fetter hold, no demon
To cherish his name
is to acquire
his name.
who
call upon
merit
as
by the adoration of myriads
a
great as that won
This
universal Lord, chief of kings,"
of Lords Buddhas.
"
will himself
become
for hundreds
of ages, he
the law, he
To
"
preach
With
would
that
save
as
he
the
can
but
Buddha,
is
not
engaged
assumes
inconceivable
such
endowed,"
in
yet
; for
now,
the
help
of
different
many
the
qualitiesis
Buddha,
the
to
appear
as
or
men.
forms.
Bodhisattva
that
creatures
god
goblin.
or
as
he
He
possesses
beings with
the
all
of
of
adoration."3
With
this
belief in
order
exalted
Bodhisattvas, delaying
to
that
their
they might continue
natural
service
to others, there came
a
change in ethical
the virtue
ideal.
chieflyprized, and by
Charity is now
charityis meant, not the cold pity of an illumined aristocrat
is
for the folly of the ignorant, but a fervid love which
accumulated
in long years
that the merit
of
willingeven
if so another
be consumed
should
be helped.4
virtue
may
enter
Nirvana
in
earned
Chap. XXIV.
"
had
and
so
(op.cit.,pp. 406-18).
accumulated
yet,
out
doing, he
of
by being
charity,yielded to
merit
forfeited
his merit
arid
MAHAYANA
v]
This
ideal has
of
who
Indian
lived
seeker
of
Nirvana
in
found
seventh
Bodhisattva,
himself
in
the
our
monk
the
of the loveliest
of Santideva,
intent
the
grace
the
Here
era.
present life,but
seeks to imitate
who
of
century
is not
salvation
for
expression in one
Bodhicharyavatdra
classic
books, the
the
137
BUDDHISM
winning
on
the
of the
human
celestial
Bodhisattvas.
"
"
"
"
"
"
"
"
Barnett's
L. D.
Op.
Op. cit.,p. 71.
"
cit.,p. 59.
partialtranslation,The
s
*
Path
of Light, p.
cit.,p. 69.
Op. cit,,p. 28,
op.
45.
138
BUDDHISM
bhakti
is the
school
[v
of Buddhism
and
the
worshipper
does
"
"
shall
that
make
mental
blessed
again,"
Amitayus,
"
but
will be
if in this school
it is
prayer
of the
the
born
for
the
Buddha
Tathagatha
in that
Mahayana,
will
Buddha
country
of
return
never
land."3
So,
offered,
humbler
goal is
shorter path, in
There
the
is yet
third
represents
triumph
Meditation
The
S.B.E., XLIX.
Buddhism,
gross
the
II. p. 181).
Amitayus, 19 (S.B.E.,XLIX.
II. pp.
Sukhavati-vyuha (8.B.E., XLIX.
of
is
Amida
modern
Amitabha
II. p. 101, 2.
the
Buddha
on
Longer
and
Shorter
1-103).
Japanese
MAHAYANA
v]
In
its
By
Most
hum.
Thus
became
divine,
is
spells
a
the
the
religion,
Jewel
be
may
-lotus
spell,
the
ignored
and,
in
as
"
had
inent.
prom-
gods
which
deities
female
of
worship
of
polytheism,
theurgic
the
Hinduism,
and
of
naturally
are
powers
all
powerful
padme
mani
om
the
formulae,
magic
139
goddesses
pantheon,
numerous
utilised.
BUDDHISM
Tantric
left
"
hand
form
obscene
Of
We
as
late
extended
too
weak
its
birth
as
the
eleventh
their
to
Buddhism
kings
Buddhist
of
hear
of
centuries
last
the
withstand
S.
but
persecution,
Lane-Poole,
the
there,
the
extinct.
Mediaeval
India-,
the
by
in
p.
22.
little.
lower
too,
was
and
know
we
on
Buddhism
practically
India
Magadha
century1
conquests.
became
at
in
Ganges
Muslims
this
country
time
of
VI."
BUDDHISM
BURMA,
CEYLON,
IN
AND
SIAM,
TIBET.
Buddhism
1.
THE
earliest
records
of Buddhism
to
Asoka.
King
251
him,
the
Order,
the
Bo-tree,
The
tree
world
placed
was
city,
the
which
and
Order.
and
to
of
and
place
1
A.D.,
Asoka
The
the
Dlpavamsa
but
based
mentions
on
and
Ceylon
reveal
the
far
among
reserved
to
with
Mahavamsa,
earlier
the
the
this
in
the
composed
now
to
which
the
had
of
the
city
have
images,
the
quiet
4th
the
of
must
lost.
he
of
extent
Buddhist
in
which
ruined
grotesque
temple,
Mahavamsa,,
countries
dwelt.
use
Buddhism
Hindu
worship
the
to
go
hill,
ruins
the
for
of
the
in
The
in
centre
have
to
it
tree
is
by,
Buddha.
influential
great
simple
the
the
impossible
familiar
one
movement
is
how
realising
been,
the
It
where
Anuradhapura,
at
gardens
ment.
enlighten-
the
believed
nun,
famous
the
venerable
Near
partly excavated,
now
monasteries
without
of
collar-bone
of
became
is
erected
learned
received
and
island.
Mahinda
was
are
Buddhist
the
in
desired
Anuradhapura,
Anuradhapura
where
dagaba
great
in
interesting
most
activity
Mihintale,
had
son,
Buddhist
women
branch
Buddha
planted
to-day.
Buddhist
her
his
there
her
in
embassy
sent
Sanghamitta,
with
the
was
the
stands,
the
which
under
of
Ceylon
an
Asoka
many
sister
brought
and
him,
and
his
sent
preach
to
missionary,
of
king
and
Ceylon
to
introduction
great
greatness,
friendship,
princess
of the
became
Asoka's
Mahinda,
enter
still
who
his
As
joined
Tissa,
desiring
doctrine.
to
to
the
assign
work
the
Ceylon
of
monk
extant1
now
hearing
B.C.,
to
Ceylon.
in
of
and
the
shrine
and
One
sent
of
5th
centuries
the
edicts
missionaries.
of
of
vi]
IN
BUDDHISM
the
kindly,placid,images
attractive.
Later,
of the
Buddha,
of the
tooth
141
CEYLON
unforgettably
are
Buddha
sent
was
the
to
The
and
received
Buddhist
traditions
which
of
them
the
was
famous
Magga,
Purity, to
been
made.
learned
resemble
"
Order
The
of its members
Many
are
to
seen,
and
has
already
it was.1
indolent, but
Their
scholars.
Visuddhi-
than
numerous
ignorant
scholar,
the
reference
which
is less
are
Buddhist
have
we
Buddhaghosa, who,
the Path
island,
the
owe
we
our
Greatest
As
books.
of the sacred
of the
teachers
the
were
that
care
on
based.
monks
the custodians
it is to their
is
in
some
ordination
rites
the
moral
find in the
of Buddhism
ancient
books.
sacred
this
at
The
aim, indeed, of
is to
moment
teach
books
the
the
we
leaders
exactly as
helped by
the
the
taught."3 In this,they are
new
knowledge gained of early Buddhism
by the researches
of Western
scholars
and, partly, through the influence
of some
have
become
Buddhist
Europeans who
monks,
is now
endeavour
to
some
being made
adapt Buddhist
methods
Tamil -speaking people,
to modern
needs.
The
who
for
are
chieflyin the north of the island, preserve,
the
most
Ceylon
and
1
from
among
The
India
them
Census
7,331 (Hackmann,
*
"
R.
p. 242.
full account
S.
; the
of their ancestors
Sinhalese
are
showed
9,598 monks.
cit.,
p. 118).
of the
ordination
Copleston,Buddhism,
service
Primitive
Ten
is
and
invaded
generally Buddhists,
is stillthe dominant
Buddhism
of 1891
op.
who
years
intellectual
later the
given in W.B.T.,
pp.
Present, in Magadha
number
was
393-401.
and
Ceylon,
BUDDHISM
142
force.
But
which
it is
has
dancers
are
to
devil
ward
trained
are
with
with
compromised
employed to
themselves
books
Buddhism
[vi
difference,a Buddhism
off disasters
use
passages
that
Buddhism
devil
that
worship, so
and
from
the
monks
the
sacred
charms.
as
2. Buddhism
in Burma.
Burmese
tradition
Burma
in
holds
who
by Buddhaghosa
lished
first estab-
was
there
came
from
show
Recent
excavations
Ceylon in the fifth century A.D.
that Mahay ana
Buddhism
in Burma,1 and
found
was
once
it is probable that, long before
Buddhaghosa's time,
Asoka's
missionaries
that
Burmese
that
later
had
Buddhism
dates
from
the
be
well
It may
there.
travelled
of
Asoka,
influential there,
time
became
Mahayana Buddhism
revival of
and that, in Buddhaghosa's time,2 there was
a
Hinayana influences so that Mahayana Buddhism
began
until at last it became
to wane
practicallyextinct.3
fluentia
inand
Nowhere
attractive
so
to-day is Buddhism
in Burma.
as
Its monasteries
are
In
numerous.
their
Gotama
buried, and
are
Buddhas.
It is
old
regildan
to
The
the
them
1
*
work
pagoda
have
children
of
The
some
greatest merit
to erect
or
made
education
learn
Further
3
monks
also
simple
mention
no
rich
man
new.
their
poems
of
for
earlier
care,
dealing
Buddhaghosa
and
from
with
himself
the
going
to
India.
so-called Shan
Mahayana.
tribes have
Buddhism
which
seems
to
owe
much
to the
BUDDHISM
vi]
Buddhist
life,and
of
way
IN
those
even
143
BURMA
do
who
intend
not
to
only
of
at
the
enter
a
life
monastic
spend
sometimes
period,
few
and
pongyi
head
of
Government.
and
to
Great
much
the
as
festivals
met.
the
have
rise of
return
here,
respect with
the
the
the
luxury
which
party
culture.
which
Buddhism
people
held,
is
centres
around
clear that
the
pagodas, it seems
in popular religion is the worship
effective element
most
inactive.
is patient and
of the
The
Buddha
The
nats.
nats
are
everywhere and full of energy, and so the Burman
devotes
held
to
life of the
social
the
primitive poverty.
Ceylon, led to a
a
purified
adapt
in
of Western
undue
reform
by
by
revered
The
to
as
seeks
demands
is the
as
amply
which
movement
Buddhism
are
office
his
much
monks
of
nominated
Superior, now
in
At
chosen.
be
confirmed
should
influences
modern
the
monks
the
Grand
are
about
abbots
can
and
The
brought
that
European
and
is
needs
their
has
some
desires
Order
higher abbots,
British
people
alone
these
of the whole
the
by
from
of
much
at
the
attention
to
their appeasement.
Each
house
to cut down
village. It is not wise even
without
a tall tree
propitiating the nat who controls it,and
the
people are careful, by offerings or by devil dancing,
with
the
to keep on
and
to avert
their
nats
good terms
has
malice
himself
animism
the
as
times
at
as
has
Buddhist
learned
of
been
absorbed
priests act
only
purer
Yet
epidemics.
Buddhist, not
of them
suitable
spiritsa
each
as
Burman
regards
devil
The
a
worshipper.
into
and
at times
Buddhism,
exorcists, although the more
condemn
this
for the
ignorant
Buddhism
the
would
nat
worship,
whose
be
fear
unable
to
condone
or
of
it
malignant
remove.
BUDDHISM
144
in Siam
3. Buddhism
and
Siam
by
the
in
the
culture
have
of North
seventh
Cambodia.
and
Cambodia
[vi
It would
India.
century
influenced
been
earlytimes
from
that
appear
only
Buddhism
introduced, and,
losinginfluence in India,
was
was
although by then Buddhism
here
it superseded Brahmanism.
The
Buddhism
was
tury,
apparently of a Mahayana type, but in the fifteenth cenfrom Ceylon, the
through the influence of Buddhists
Buddhism
became
Hinayanist, and the kingdom of Siam,
which
formed
was
stronghold of
in the fourteenth
type of Buddhism.
this
The
number
the
and
richness
of the
Pali texts
and
the
introduced
was
century through
a
Buddhist
of whom
wives
consort
the
under
its
king Srong
China,
Nepalese
as
the
; the
green
Tsan
other
as
from
wife
the
seventh
who
became
chief wives,
Nepal.
incarnations
Chinese
Tara.
in
Gampo
of his two
the
to-day worshipped
of Avalokita
Tibet
into
the influence
from
came
are
research.
in Tibet.
4. Buddhism
Buddhism
of Buddhist
encouragement
as
Buddhism
one
These
of Tara, the
the white
made
Tara,
little
BUDDHISM
vi]
next
India
the
the
when
century,
145
Buddhist
great
TIBET
devil
against the
headway
IN
Padma-Sambhava,
who,
of
means
Brahman,
later
centuries
"
called
was
Lama,
that
its
is
century,
the
virtuous
its
in
divine
this into
four
Tibet,
the
emperor
incarnation,
and
the
the
reincarnation
Chinese
consolidated
sect
Tsong Kapa's new
order," Gelugpa. Its first grand
founder, propounded tlje theory
was
elaborated
a
and
by Tsong Kapa.
worshipped
most
the
eleventh
nephew of
grand Lama
fifth Lama
Lama
the
in
and
obtained
in
title of Dalai
from
1650
A.D.
Lama,
by
which
his successors.1
Lamaism
Europeans generally name
extends
golia,
to-day far beyond Tibet, and the Lamaists of MonManchuria
and the part of China
adjacent to Tibet
several
number
million,whilst in Nepal, where Buddhism
is gradually giving way
the Buddhists
before Hinduism,
are
chieflyLamaists.
The
Lamaist
At
gem
Dalai
oi
ocean,
order
in
its head
i.e. "
majesty" (see
vast
are
as
the
Tibet
Lamas
ocean."
L. A. Waddell, Buddhism
is very
in whom
Tibetans
and
numerous
speak
Bodhisattva
rather
of Tibet,p. 39).
fluentia
in-
of
"
the great
BUDDHISM
146
is
Greatest
incarnate.
death
of
born
the
near
chosen
the
monkish
and
four
time
the
There
worship.
of
hisattvas,
spirits
chiefly
Indian
demons
gods
papier
"
as
kinds
various
are
part
of
as
extensively
"
are
over
Waddell,
addition
op.
fierce
the
fiend.
and
tutelary
witches;
and
of
made
ordinary
him
monastery
forms
demons
kept
are
"
of
Charms
worship
plays
8.
Bod-
depicting
Every
the
to
country
to
dancers
cit., 327,
and
images
miracle
Padma-Sambhava
does
usually
Devil
devil
and
religion,
human
genii
employed.
sorcerer.
important
of
but
he
Manjushri
are
are
state,
demons
Faith
the
and
in
there
god
angry
patronises
or
Especially
victory
an
Buddha,
image,
and
Statues
assumes
in
important
of
godlings
gods.1
the
of
type
only
large
Of
mache.
saint
keeps
gods,
personal
defenders
four,
and
gods
most
infant
eighteen.
Maitreya,
the
are
Brahmanical
local
not
wife,
is
Bod-
The
although
celestial
Avalokita,
Avalokita's
Tara,
"
whom
he
of
Buddhas,
are
the
enthroned
the
child
held
is
of
monk,
till
power
from
age
is
full
abundance
an
the
at
and
a
it
At
incarnate.
and,
made
temporal
has
become
tonsure
is
whom
in
Lama.
chosen
is
death
Llasa
and
Dalai
the
is
successor
again
to
later
years
Lamaism
his
has
garb
these
of
is taken
receive
not
Lama
Avalokita
hisattva
thus
Dalai
of
|vi
which
in
is
busy.
the
depicted.
IV
RELIGIONS
THE
THE
A."
I.
IT
is
THE
"
for
misleading,
lacks
Canon,
alien
indeed
to
For
our
generally
used
Thus
the
called
religions
exclusive
palaces
And
word
Confucius
of
three
and
the
religion.
He
Chinese
has
the
the
as
Taoist
its
to-day
of
first
the
now
meaning
They
are
not
and
are
not
who
and
words
Buddhism
religion,
temples,
has
other,
and
thought,
state
stable
two
the
Emperor,
ancient
himself
avail
of
schools
So
the
customs,
religion,
or
language
Of
(san-kiao).
Buddhist
of
the
vast
receptive
too
religion
teachings
of
phases
is
ligions,
re-
trines,
doc-
has
it
and
distinct
and
separate
authoritative
Taoism
Maximus
will
religious complex.
one
expression.
distinct.
or
Chinaman
all three
but
in
Confucianism,
three
is
phrase
three
although
rites
"
China
has
religion,
the
but
"
thought,
a
as
translate
to
teaching."
Pontifex
word
(li)denotes
one
three
persist
corresponding
no
employed,
are
of
of China
Religions
Taoism
Buddhism,
definiteness
ideas
Church.
elements
nor
Chinese
and
Three
in
CHINA
OF
Buddhism
not
three
Confucianism
Neither
"
have
we
rather
but
of the
and
Taoism
CHINA
OF
RELIGION
speak
to
customary
Confucianism,
of
RELIGION
ANCIENT
JAPAN
AND
CHINA
OF
the
help
the
was
had
in
his
ordinary
offered
by
religion.
Confucianism
in
no
claimed
may
ranks
sense
to
be
147
"a
itself
among
transmitter
be
the
stood.
misunderfounders
and
not
RELIGION
THE
148
maker,
interest
and
statecraft.
The
Sources
The
ancient
his
and
conduct
Knowledge,
of our
books
of China
are
regarded
although they
The
[i
CHINA
OF
oldest of them
the
are
not
are
with
primarily religious,
religious veneration.
known
Classics
Five
the
as
Five
"
King.
word
The
"
books.
are
The
Five
King
(1) The
This
are
as
follows
King, the
history in the
Shu
is not
Book
of
modern
Historical
sense,
but
Documents.
memoranda
of
to various
or
early emperors,
speeches, attributed
Its materials
them
and their ministers.
dialogues between
believed to belong to the period 2000-700
B.C.
are
(2) The Shi King, the Book of Odes, a collection of 305
character.
of which are of a religious
ballads and songs, some
Five of these
ancient, the rest may
are
perhaps be
very
century
assigned to the period from the twelfth-seventh
of
B.C.3
(3) The
curious
Yi
King,
collection
the Book
of
of Changes or Permutations, a
diagrams used for divination, with
commentary.
(4) The
Li
dating from
(5) The
of
1
before
Spring
Lu
from
In
of Rites and Ceremonies.
apparently dates only from
it contains
the time
and
the
earlier material,
of Confucius.
Autumn
722-480
much
its
or
B.C.
the Annals
This
book
pality
of the Princiis assigned to
I.
Legge, op. cit.,
p. 17.
p. 1.
i]
Confucius.
is
the
Primitive
Scholars
still
back
"
an
of every
to
China.
account
the
past
of
the
divided
De
Groot, who
thus
fillthe
of
nature
given the
present-day religionin China,
universe
has
present, and
based
the first,
of the
animism
the
spiritswhich
the
to
as
that
holds
sharply
religionof
exhaustive
traces
on
Religion.
are
the ancient
most
of events
It is
his,and
The
149
RELIGION
ANCIENT
THE
from
of the universe
in it."
And
and
as
the
both
"
of the
animism
Dr.
present is
the
Legge,
translator
that
to be found
of the
in
Chinese
our
earliest
sources.
Classics,held,
on
the
not
primitivereligionof China was
animism
but monotheism,2
although he recognised that,
side by side with the worship of the Supreme Being, there
also the worship of inferior spirits. As these spirits
was
have a real,if subordinate, importance, it seems
probable,
Grube
Professor
as
suggested, that the ancient religionof
much
not
China
a
was
so
as
a
primitive monotheism
received special
primitivenature -worship,in which Heaven
of all the powers
exalted
of nature.
worship as the most
describe
the
Accepting tentatively this theory, we
may
ancient
religionof China under the four heads : Nature
Worship, the Worship of Ancestors, the Cultus, and the
of Superstition.3
Elements
the
"
contrary,
The
So
old
"
Professor
Grube,
op.
cit.,pp.
19-54.
of
China's
THE
150
CHINA
OF
[i
Worship.
1. Nature
In
RELIGION
of the
one
Documents
earliest
Book
parts of the
of
Historical
"
sacrificed
Emperor Shun
ficed
specially,but with the ordinary forms, to Shang-ti ; sacriwith
reverent
Ones ;
purity to the Six Honoured
offered their appropriate sacrifices to the hills and rivers,
his worship to the host of spirits."1 The
and
extended
thousand
two
passage is of importance as it shows that, over
before
years
read
we
our
to
which
Worship
translates
the
was
and
was
the
word
the addition
with
same,
the
forces
of
made.
were
word
'
Shang-ti. Legge
he
'
held
God,'
of
'
"
that
Ti
that
and
Shang,' equal
'
Another
"
for the
word
this vague
term
is Heaven,
Supreme Power
is constantly interchanged
words
two
denote
not
Tien,
the
in
sentence, with
same
the
of the
some
was
part of
essential
an
also indicates
sacrifices
the
sacrifice
era,
imperial worship,
nature
that
It would
that
appear
separate Gods,
the
but
that
more
"
"
"
' '
Shu-King, II. 1. 3. It is
quotes a Chinese commentator,
1
and
Op. cit.,pp.
Shang-ti is
word
the
is the
more
God
the
the
in the
term
Shu
"
Op. cit.,II.
2. 3.
"
stars and
drought
Ones
"
Legge
are.
"
suggested that
"
the seasons,
they were
III.
(S.B.E.,
p. 39).
cold
xxiv.
to
generallyused by Protestant missionaries
although Dr. Giles now
sense,
suggests
Christian
appropriateword
King, IV. 4. 2, and
clear who
who
the
moon,
xxiii and
not
(p. 52).
(op. cit.,
pp. 12 and 265).
IV. 8. 1 (S.B.E., III. pp. 93 and
115).
translate
that
Tien
The
Emperor
such
Shang,
is the
"
that
claims
"
mandatory
justly. And
rule
must
RELIGION
ANCIENT
THE
i]
Great
151
of Heaven
the
earth, and
on
of
dethroner
Heaven
tyrant,
filled with
was
as
"
indignation
Shang
at
"
"
To
every
The
And
In
in
Heaven,
which
also
of the
people
its law.
nature,
virtue."2
its normal
from
the
Book
of Odes,
Shang-ti is spoken of in anthropomorphic language. In
the first of these Shang-ti is described
as
sation
holding a converwith a king,3 and in the second
there is a
passage
curious narration
of the miraculous
conception of a mythio
two
passages,
Hou
emperor,
Chi,
His
"
That
She
had
her
are
revered
now
Father
bandry.
of Hus-
mother
presented
trod
on
offering and
pure
childlessness
then
the
as
be
might
toe-print made
taken
by
sacrificed,
away.
God
and
(Shang-ti),
was
moved,
In
the
large place
She
became
She
gave
Who
was
Next
with
where
pregnant
birth
in
him,
first to have
she
to, and
Hou
she
dwelt
nourished
retired
to
Heaven,
Earth, Hou-tu.
been
was
The
and
so
little
that
its
Hou-Chi, Legge
writes
developed
Op. cit.,V.
1. 1.
Op. cit.,III.
word
seems
at
pomorphism
masculine, and it is probable that anthro-
closely associated
Chinese
*
"
[a son],
Chi."4
importance
is
rested.
sex
was
2. 1
(p. 465).
For
How-tseih.
not
THE
152
j1 Heaven
considered
of all
as
As
have
we
to the
and
hills and
"
parent
regularlythought of
is
as
Mother-Earth.
as
sacrifices and
also offered
were
prayers
four mountains
these
rivers,and of
[i
described
are
later Earth
worshipped
seen,
CHINA
OF
Earth
and
creatures,"2 and
goddess
RELIGION
and
four
The
four quarters of the
especiallysacred.
sky, the five elements, and a great variety of tutelary
two
oldest books, the
also worshipped. The
spiritswere
Shu
King and the Shi King, apparently do not refer to the
worship of the stars, but in the Book of Rites, the Li-Ki,
this is already prominent and
probably dates from the
rivers
were
earliest times.
The
2.
Worship of Ancestors.
It would
that
appear
in the
Thus
Book
of sacrifices offered
of the
dead,3
to
but
the
of
worship
Odes
the
we
of ancestors
have
in this
detailed
before
ancestors
book,
is
the
accounts
tatives
represen-
in the Shu
and
tive.
primi-
King,
must
too
reverence
Thus
been
esteemed
3. The
The
been
the
1
both
as
in
his
father
own
private and
and
render
him
ence.
obedi-
Cultus.
sacrificial
system
simple. Sacrifices to
air, whilst those
open
Grube,
op.
cit.,
pp. 34, 35.
e.g. Shi King, II. 6.
3
in this
seems
Shu
King, V.
(C.C.,IV. II.
1. 1
(8.B.E., III.
368-73).
p.
126).
made
indoors.
altar
the
be
to
Earth
to
and
in
grandiose
were
the
six
and
hen,
and
the
the
from
happiness
Elements
4.
We
in these
of
means
regarded
and
omens,
as
dreaded.
Astronomers
there
of
of
both
reflect
dead,
From
Odes
at
inscribed.
to
reward
and
offerer
the
are
least
the
tablets
references
they
gave
would
be
put
which
third
"
the
king
of
Historical
King,
II. 6. 6
eclipses
instead
name
the
date
although
the
and
and
to
seem
supreme.
impersonators
of
life
ancient
were
of
tion
predic-
wrong
But,
books,
interests
the
as
Documents
secular
century of our
era,
used, on which
honour.
of
the
in
were
in
accuracy
death.
to
been
e.g. Shi
to
superstition
secular
held
events
of
predominantly
have
such
if
Book
in
and
tion
divina-
to
Dreams
grain.
or
were
helped
the
society
ancestral
studied,
elements
such
were
Book
gain pleasure
many
were
that
eclipse they
China,
mobile.1
im-
and
solemn
to
oneiromantists
already
by knowing
books
tortoise-shell, seeds,
was
an
worshipped
person
sit
had
son
life.2
ancient
Astrology
for
and
sacrificed
was
eldest
the
believed
sacrifices
long
and
noblest,
to
sacrifice
in
the
dead
became
it
used
horse,
had
ceremony
times
ox,
the
who
the
to
of Superstition.
find
by
whilst
the
sacrificed
of ancestors
spirits were
nourishment
as
ox,
boy
alone
animals
the
"
worship
by
was
later
in
believed
Earth
Rites
of
The
the
offering,
The
with
simple
ones
the
represented
was
Book
extreme.
of these
In
make
is
the
whilst
round,
was
Emperor
the
In
domestic
Heaven.
for
The
him
Heaven
to
square,
Earth.
for
prescribed
to
was
four-cornered.
Heaven
to
altar
The
153
RELIGION
ANCIENT
THE
i]
the
dead
of, the
person
is
154
THE
RELIGION
II.
It has
been
orthodox
usual
describe
Literati,and,
founder
China
of
it
[n
scholars
describe
to
Confucianism.1
as
School,
the
as
have
we
as
CHINA
CONFUCIANISM
"
for Western
religionof
instead
OF
in
seen,
no
or
The
Chinese
Teaching,
sense
the
of
the
Confucius
was
reformer.
a great religious
religionnor even
He was
would
have regarded
a conservative, and
essentially
as
impiety. Yet, in one sense, it
any religiousinnovation
is not inappropriate that this element
of Chinese
religion
should bear his name,
for his personalityhas had a decisive
influence in Chinese
thought, and the moral ideal which
he and his disciples
proclaimed, has given to Chinese ethics
a
new
their authoritative
To
and
classic form.
the Five
King were
simply Writing or Books.
(1)The
Analects
of Confucius
and
disciples.
(2) The Great
discipleof
added
Four
The
It is with
Shu.
Books
Shu
are
as
means
follows
Learning,
between
him
commonly
now
and
assigned
his
to
Confucius.
Four
the
Works
the
of Mencius,
first and
the
the State
of Equilibrium
grandson of Confucius.
Confucius'
last of these
great
that
we
successor.
shall be
chieflyconcerned.
Confucius
of
Lu,
father
his
1
term
was
in what
died
when
early life
The
State
is
was
born
in 551
now
in the
he
of
one
Religion of
Confucianism
was
China
is familiar
and
B.C.
in the
little
principality
would
be
convenient.
more
accurate
but
description,
the
CONFUCIANISM
n]
Confucius
155
"
low,
discipleslater, my condition was
and
therefore
I acquired my
abilityin many
things, but
In his twenty-second year he
matters."1
mean
they were
became
He would
a teacher.
give his instruction to pupils
I do not
who
could only pay him small fees, but he said,
who is not eager to get knowledge
open
up the truth to one
is not
to explain himself.
who
anxious
nor
help anyone
When
I have
of a subject to anyone
presented one corner
told his
"
and
he
repeat
my
doubts."3
of
Court
his return
to
in
do
"
fifteen
ritual.
At
of
town
appointed
Minister
to
the
length in
and
was
Assistant
of Crime.
Its
Confucius
refused
years
himself
devoted
Confucius
and
three, I
not
and
thirty he. stood firm
settled
had
opinions, whilst at forty he
When
to
thirty-four years of age he went
to study the ceremonies
in use
there.
Chow
to Lu, many
pupilsgathered around him, but
neighbouring territory.
for
other
"
At
lesson."2
was
the
had
"
reached
state
it learn
from
cannot
left it and
prince soon
returned
to
take
so
successful
grew
the
On
the
went
tired
to Lu
home
no
of
and
Superintendent
Tradition
asserts
that
of
Works
that
his
he
was
soon
and
then
appointment
of
an
manners.
brought about
amazing reformation
the characteristics
of the
Loyalty and good faith became
and
men
chastity and docility those of the women."4
The neighbouring princes began to fear lest Lu should
get
its prince, sent
too powerful, and, to distract
him
eighty
beautiful
and
dancing girls and a hundred
twenty-five
horses.
In consequence,
Confucius
was
neglected and
slighted and he left the state sorrowfully,journeying by
But
stages in the hope his Prince might recall him.
easy
"
no
came,
message
state
to
1
state
Ana., IX.
Ana., II.
6
4
and
for thirteen
years
meeting everywhere
(C.C., I. II. p. 82).
II. p. 10).
(op. cit.,
s
"
he travelled
disappointment
from
and
THE
156
At
sorrow.
length,in
Tradition
literarylabours.
wrote
a preface to
of ancient
he
arises
there
of
of his interests
sense
pragmatic
his studies
wrote
himself
of death
drew
observance
its rites
part of
His
present
opinions.
It reflects rather
which
of discourse
themes
the maintenance
of the
To
his conservative
spirits?
their
you
not
due
know
not
"
"
about
able to
While
death
you
"3
say
serve
do
His
men
not
of propriety."
strength,
did
"know
like
not
filialpiety
worship
to
the
scrupulous care
how
its
prizing
were
of
little of the
that
as
was
the
existence
presupposes.
can
you
life,how
serve
can
interest
"
aloof from
of his
by
are
you
mind
with
the
"
far
Rules
talk about.2
views
he desired
"
of
the
in
customs
worthy
trust-
Analects
The
religionin so
good deportment, and
ancient
frequent
to
seem
interested
moralist
part of the
conserve.
to
near
Analects, the
in the
us
and
religiousbook.
was
"
states
the
No
for
account
no
come
preserved
teachings are
Memorabilia
is in
continued
expired.1
after he
His
has
time
his
intelligentmonarch
me
empire that will make
And
to die."
seven
days
in the
one
of
years
at this time
and
time
"
attendant,
is not
My
his master.
the
When
his
to
King,
able to
was
that
asserts
divination,
Autumn.
remarked
Shu
the
poetry and
and
Spring
[11
his
life in
he
CHINA
sixty-ninth year, he
spent the remaining five
and
Lu,
to
return
OF
RELIGION
the
Tien.
them
may
be called wisdom."4
It is characteristic
not
religiousindifference that he refers to Heaven
more
Shang-ti but by the impersonal
personal name
and
He
knowrecognises indeed Heaven's
power
Op. cit.,I. p.
Ana., XI.
11
88.
(op. cit.,II.
"
p.
CONFUCIANISM
ii]
"
ledge
He
"
"
he
can
such
"
i1
pray
is Heaven
There
references
are
ethical
ideal
His
againstHeaven
offends
who
157
has
that
"
to whom
none
ine,"2 but
knows
few.
very
of
is that
conservative,
courteous
be esteemed
he
anticipatesto
if there
practice for
a
rule
all
What
others."3
to
he
said,
When
"
kindness
do not
had
"
It is not
rule
of
Is not
"
Confucius
asked
was
about
this
maxim
recompense
kindness."4
understand
to
easy
Confucius
as
asked
when
reciprocitysuch
want
done to yourselfdo not do
said, Recompense injury with
life,he answered,
you
serve
may
that
notice
to
golden rule,for
which
word
one
Lao-tze
kindness."
the
extent
an
not
was
It is of interest
loved.
than
the
veneration
which
with
"
He threw
no
new
regarded. As Legge says,
world-wide
have
light on any of the questions which
a
interest.
He
impulse to religion. He had no
gave- no
5
have
owed
His popularity may
sympathy with progress
Secular in his interests
something even to these limitations
he was
in his influence.
conservative
Through him the
ancient treasures
of Chinese literature received a new
value,
and his lofty and self-respecting
character
seemed
an
bodiment
emof the golden age of China.
Over-preciseand prim
he appears,
when
as
standards, it is
judged by Western
clear that he was
able to win the affection of his followers,
is
"
and
to
As
we
would
their
devotion
have
seen,
obey
honoured
his
and
ordered
Ana., IIL
"
Ana.,
"
Ana., XIV.
XV.
of his fame
Confucius
died
prince who
temple to be
had
erected
was
due.
lamenting
instructions, but
the
a
13
some
after
his
that
no
death
slightedhim
prince
he
in his lifetime
in his memory.
Ana., XIV.
was
Such
23
Op. cit.,I.
p. 113.
fame
about
those
213
with
dealing
should
be
recompiled,
an
should
be
seventh
offered
century
honour,
and
Emperor
the
A. D.
year
was
there
an
the
books
ancient
and
ficed
sacri-
sacrifices
decreed
that
the
empire.
In
erected
in
were
the
his
performed in them
the Imperial College the
himself
did homage
to
were
At
solemnity.
in
[11
of Confucius
tomb
57 it
yet
have
to
throughout
separate temples
attended
Greatest
the
not
him
to
twice
Perfect
MENCIUS
In
of great
ceremonies
sought
visited
him.
to
ox
Han
The
founder
and
that
medicine,
burned.
Its
B.C.
B.C.,
CHINA
empire. The
the people in ignorance,
all existing books, except
divination, or agriculture,
about
dynasty succeeded
decreed,
"
OF
was
first
200
RELIGION
THE
158
state
and
later
teachers
Sage."
of
all
the
of
Confucianism
"
the Second
regarded as
ethics
give to Confucian
than
Confucius
strongly even
nature.
goodness of human
(371-288 B.C.),who
is
is
works
His
a
Inspired One."1
More
more
speculative form.
he emphasised
the
natural
From
the feelings proper
for the
to it, it is constituted
is good."
Benevolence, righteousness,
practice of what
infused
into
from
not
us
knowledge are
propriety, and
with
them."2
without.
We
Like
are
certainly furnished
his master, he accepted the current
worship of spiritsand
he
had
in religion.
of ancestors, but
less interest
even
Man's
prime duty is filial piety,not service to God nor love
the
to him.
did much
to increase
So, although Mencius
in which
the teachings of Confucius
esteem
were
regarded,
he did not
of them
a
religiousmessage,
attempt to make
and the desire to know
something of God or gods, which is
and
never
quite absent from any people, found in Taoism
the answer
could
Buddhism
which
Confucianism
not
give.
"
"
VL
title bestowed
1. 6
him
on
(C.C., II.
p.
in A.D.
278).
1330
TAOISM
in]
159
TAOISM
III."
religionof China an
complex of polytheism and polydaemonism, and
are
regarded as the most expert of magicians and
Taoism
Yet
contributes
Taoism
is, at the
Taoists
philosophy.
elaborate
the
to
time,
same
this
that
claim
ancient
an
its
priests
exorcists.
and
philosophy
abstruse
is to
be
in the Book
"
first clear
The
in the
fourth
and
Lao-tze, and
Central
It
references
this
in
Taoist
"
course," method,"
literature,it is used to
It
means
reference
the
sacred
*
the
Giles
second
of
the
"
either
to the
word,
Old
legend that
number),
so
regards it
century
Master
denote
but,
"
"
or
his mother
that, when
he
was
B.C.
compilation
(op. cit.,
p. 147).
a
so
"
moral
Sacred
it
way
ideal
Taoist
Books.
to
comes
of
Its
mean
In Confucian
heaven,
by
writers
too.
which
and
so
human
preserve
this
the
characteristically,
more
Old
concept of
norm."
or
the
carried
"
as
and
order,"
principleor the
should
be guided.
meaning
1
"
rational
conduct
in the
word
"
is the
teaching
"
the
be
to
seem
not
already familiar
way,"
primary meaning is
was
him
to
found
to make
credible
and
Boy."
him
THE
160
too
them
is with
RELIGION
symbol
conserves
OF
[TIT
first
principle,
omnipresent something, which
is subordinate.
CHINA
and
to which
Heaven
even
The
Buddhism
than
history, it
interacted
Buddhism,
from
an
with
with
ethical
Confucianism
Chinese
atheism
Buddhism
passed
into
of mystery
and
and
power,
some
and,
like
profuse
obscurity
impression
a
BUDDHISM
iv]
real
and
marvellous
to
the
161
Of
people.
common
great
recorded,
of him
in
"
"
imitation
and
of
the
place
of honour
in the Taoist temples. Of the other two
images
usually associated with his, one is of doubtful meaning,
but possibly represents Pan-ku, the Chinese
Demiurge3 ;
who
the other is of the Jewelled-Sovereign-Lord,4
seems
to be a vulgarisation
of Shang-ti.
Of the Taoist priests,
celibate and live,either
some
are
Most
alone, or with others in temples or monasteries.
of livelihood,
and carry on
their ordinary means
marry,
and
their priestlyrobes only when
wear
performing their
Their work is chieflythat of exorcism.
priestlyfunctions.
the head
At
of all the Taoist
priests,is the so-called
earth
Master of Heaven,"4 who, as the representative
on
is regarded as the chief
of the Jewelled-Sovereign-Lord,
have
"
exorcist of China.
IV.
The
the
in consequence
returned
brought
Two
two
with
Sections.
year
of
Sien.
Or
China
is
commonly
Emperor Ming-ti,
the
65, when
dream, sent messengers
A.D.
The
of the dream
nature
previous knowledge
dreamed
of a golden man
1
into
India
to
who
Buddhist
later with two
monks, who
years
them
Buddhist
images and the Siitra of Forty
BUDDHISM
of Buddhism
introduction
assigned to
"
of
Buddhism,
with
for
brighthalo
-
"
to indicate
seems
the
round
Emperor
his head,
Pah-sien.
abstraction.
possibly Great Beginning,"a personified
6
Tien-shi.
Yu-hoang-shang-ti.
162
RELIGION
THE
OF
CHINA
[iv
his brother
and
four
The
true
monks
two
Other
allowed
until
become
until the
the
of that
Diamond-Cutter,
Hsien
Fa
century
into
saint.2
Chinese.
little progress
Chinese
were
short
travelled
no
is famous
he
the
translator
of
the
of
Mahayana metaphysics,
Japan.3 At about this time,
that he might study there the
and
India
to
as
treatise
in China
admired
much
fourth
was
conspicuous success
arrival of Kumarajiva from India towards
he taught was
century. The Buddhism
and
Mahayanist,
book
India, but
monks, and
attained
end
from
the
become
should
translatingthis
later
came
Not
to
salvation, he
set about
monks
made.
was
of
vows
books.
and obtain some
Buddhist
more
religion,
He
brought back with him in A.D. 414, as a result of his
relics.
sacred
books
and
fifteen years' absence, many
Buddhism
became
popular in this century and
very
So
numbered
its devoted
converts.
an
Emperor among
Bodhidthat
Buddhism
become
important did Chinese
Buddhist
Patriarch
the
harma,
the sixth
Much
of
of him
century, and
as
Taoism
India, himself
and
to
came
marvels
many
Buddhism
are
are
China
in
related.
alike, and
close
as
the two
was
long
interaction,the strife between
bitter and, although the Imperial house
persecuted,
Taoism
and now
Buddhism, it failed to unite the two
their
was
and
now
religions.At
in such
was
1
This
Sutra
Chinese, pp.
2
Arhat.
For
beginning of
the
high
favour
is translated
in S.
that
the ninth
the
Beal, A
century, Buddhism
Emperor
Catena
received
of Buddhist
bone
Scripturesfrom
the
190-203.
Cp.
J. J. M.
translation
De
of the
Groot, Le Code
Sanscrit
du
en
Chine, p. 8.
Mahayana
II. pp. 111-44.
S.B.E., XLIX.
see
original,
BUDDHISM
iv]
of the
the
Buddha
Confucianists, and,
made
the
freed
that
"
from
his
at
its
Buddhism
than
famous
be
should
more
and
four
greatly angered
act
the
endeavour
Buddhism.
monks
images
a
This
death,
of
power
issued
Emperor
already
palace.
of Buddhist
ordination
new
the
restrict
to
court
a
his
into
163
In
was
835
A.D.
the
forbidden, and
was
altars.
Ten
years
edict, in which
extirpated, and
thousand
six
he
decreed
that
claimed
hundred
later
teries
monas-
been
"
likewise
been
demolished."1
Two
later,his successor,
the
Taoism, relaxed
years
adherent
of
an
although himself
has not recovered
stringency of the decree, but Buddhism
from
this
persecution. Theological study has waned.
Many of the Buddhist
Scriptureshave been destroyed, and
the propaganda of the faith,which
in Mahayana
Buddhism
is the most
has almost
sacred of obligations,
Yet
ceased.
has not
Buddhism
of
perished. Although the Buddhism
the Buddha
concerned
was
Mahayana
Buddhism
about
life to
the
has
come
with
this
seemed
to
which
life,and
speak
neither
the next,
not
with
Taoism
message
fucianism
Connor
could
those
of Confucianism,
who
have
prized
ready to endure
sufferingand
deep religiouslife.2
Alone
in
the
China
too
spiritualand
death
in
the
there
have
have
been
interests
of
of pagan
claims
to have
a
religions,Buddhism
of world-wide
validity,but it lacks one essential
message
1
For
the
For
these sects,
Edict,
see
see
200-23
RELIGION
THE
164
OF
CHINA
[TV
which
springs from
positivereligion,an intolerance
convictions
too
deeply held to allow principles to be
And
it fails to relate the laityadequately
compromised.
of
to its
"
And
it has
China
in
so
significance. It is a
trulybe called Buddhists,
in the general complex of
twofold
the
In
not
China
the
Hinayana
opposites, but as
as
Disburdenment2
his
second
used
are
preliminary
their
to
of the
ideal Buddhism
of
which
is meant
Bodhisattva
that
be
of others.
saviour
The
Sutra
of
importance, as
No
Sanskrit
and
the
have
so
Pali
the
translated
Dr.
for the
the
De
book
Grube,
Sanskrit
is called the
of
The
of Preceptsin
Pali text
Le Code
redeem
has
du
of the
same
Four
work
at
as
only
to
discovered,
It
It
The
men,
professesto
Buddha
to
has
an
been
is invaluable
which
Buddhism.4
not
himself, but
yet been
book
greatest
is ideallybased.
Bodhisattvas.
a
become
of the
of China
op. cit.,
p. 139 ; cp. p. 155.
PrdtimoksJia
(=Pali Pdtimokkha), see
of the Buddha,
*
Sakyamuni
Groot, in
of Chinese
monk
Book
monk
to
save
is obscure.3
of
greatest benevolence,
It bids the
is
originalhas
utterance
company
by
study
Net
him
merely
not
Buddhism
the
innumerable
enable
to
may
it the
origin of
been
he
Brahma's
on
or
and
monasteries
of
Words
Two
commands
Net,
regarded
Mahayana are
The
complements.
ordination
behests.
Brahma's
monks.
the
in the
ordination, when
eight
and
first
to deal
be convenient
Sutra
but
to
enjoins
animals.
earlier,p. 130.
In China
it
Sections.
title translated
by Rhys Davids,
in the
Dialogues
BUDDHISM
TV]
to
from
save
asked
how
mother
all
death
son
should
165
conduct
bade
him
whose
when
father
or
"
sleep only on
straw, with a shield for a pillow,not to take public office,
under
the same
the murderer
to live with
not
sky, and, if
he meet
it be in the market
in the royal
or
him, whether
his weapon,
but to fighthim"
;l
court, not to turn away
but
had
here
the
been
monk
murdered,
is forbidden
to
take
revenge
on
any
of father or mother.2
though it be the murder
The monk
must
ignore all injuriesand insults he receives,
hide his own
and
virtues
lest they eclipsethose of others.3
He
be ready to save
others
must
even
though to do so he
he has
has to destroy the merit
Greatest
accumulated.
of all obligations is the obligation to preach to others
the way
of salvation, and, especially,
the doctrine
of this
So he is bound
Sutra.
to use
opportunity to preach
every
but he must
the commandments,
do so intelligently,
for
is a sin.4
And
monks
to preach an
are
ignorant sermon
bidden
to spread the knowledge of the Truth
by copying
and if they lack materials
for this,
out the commandments,
bidden
their own
to use
blood for ink, and
are
pieces of
their own
for pencils.5 The
bones
duties of hospitality
has nothing
are
extravagantly urged. If a Bodhisattva
is a stranger, he should
sell himself,
to give a monk, who
his sons, his daughters, cut off even
the flesh of his body,
the stranger'sneeds."6
and sell that, in order to meet
is the book
the principalinstrument
Such
which, as
of the great Buddhist
art of salvation," De Groot
describes
the most
as
important of the sacred books of the East."
In it, although the ways
of meditation
and
of penitence
are
recognised,it is the way of compassion that is chiefly
hist
enjoined, and preached with fanatical rigour. The Buddhave
monks
long since lost their missionary zeal, and
crime,
even
"
"
"
Li Ki, X, quoted
10th commandment.
18th
The
by
commandment.
26th
commandment.
De
Groot,
op.
cit.,
p.
91.
7th commandment.
The
44th
commandment.
RELIGION
THE
166
has
actual
the
well
use
far indeed
from
CHINA
[iv
the ideal.
Yet
it may
Groot
be,
"
been
OF
De
as
in
of
the
'?1
monasteries
In
this way
Buddhism
not
usually situated
only is quiet secured
are
woody heights.
the monks, but
on
for
with
such
the veneration
which
gains from
come
chiefly
heights are commonly regarded. The monks
have
from
the poorest classes, and
often those who
are
As the Chinese
been given to the monastery as children.
classics have, until recently,alone been
generally prized,
well he may
his Buddhist
know
Buddhist
a
monk, however
texts, does not win the prestigeof a scholar.
be
gods of Chinese Buddhism
may
classes
(1) Buddhas.
(2) Bodhisattvas.
Patriarchs.
(4) Tutelary Deities.2
divided
The
(3) Saints
"
Of
Buddhas
the
as
seated
on
Buddha
historic
the
lotus
is
flower, with
into four
and
generally represented
eyes
half closed
in
his
to
name
and
enter
at
death
the
Western
Paradise
over
he
The
is
usuallycalled
He
Chinese, 0-mi-to-fo.
in China
p. 188.
as
Religion,pp. 206-17.
(i.e.Sakyamuni).
Shih-chia-mu-ni
s
Lo-shih-fo.
See pp.
138.
of the
twelfth
is often
the
are
Ananda
China
and
chief of his
important
in
is
the
child in her
the
popular
of
disciples
are
the
most
represented as
was
As
Madonna.
of the
one
century,
depicted with
Christian
as
167
BUDDHISM
iv]
the
of Chinese
of
like the
The
Saints
The
most
is
she
Mercy,
deities.
historic Buddha.
She
man.1
much
arms,
Goddess
ant
import-
Bodhidharma,
sixth
century.
who
Patriarch
the
The
to
came
Tutelary GODS
include
four
"
Jewels
"
of
Buddhism
"
the
Buddha,
the
Doctrine,
trio is
Sakyamuni, Amitabha,
and
the Buddha
of
and
Buddhas
common
Healing.
It is somewhat
1
*
"
They
"
m.
are
found
1. 4. 12
also in Lamaism.
p.
129).
THE
168
OF
RELIGION
CHINA
[iv
"
His
clothes
of
of
were
He
alien cut.
an
did
not
teach
the
to the customs
rulers,nor conform
which
down,1 and in a societywhere ancestor
they handed
the begetting of a son
the first of duties,
worship makes
the monasticism
of Buddhism
unattractive.
was
Besides,
And
be
drones
in the hive
?
why should the monks
thus
the Emperor, who
the extirpation of Buddhism,
ordered
who
does not
a
man
complains in his edict that
work
suffers bitter consequences
and
in cold
hunger.
But
these priestsand priestesses
food
of Buddha
consume
and
raiment
without
contributing to the production of
maxims
our
ancient
"
"
"
either."2
Yet
Buddhism
mind.
from
The
attracts
Buddha
bade
the
life to come,
that Buddhism
but
in
as
his
well
it is in reference
China
has
made
to
the
its chief
life to
appeal.
The prevalence of ancestor
worship, and the belief in spirits,
show
how
interested in the dead,
greatly the Chinese were
and
its doctrine
with
of transmigration, its
Buddhism,
vivid presentationsof heavens
and hells,and its abundant
legends of the departed, was able to give to this interest
in the dead
attractive
dramatic
and
a
more
form, and
Buddhist
teaching claimed to provide the means
by which
the livingcould help the dead in their upward path. The
images and pictures,and the statelyritual of the temple
worship appealed to the imagination in a way the native
religioncould not do, and the Buddhist
gods and goddesses
in their power
and
their compassion, were
welcome
a
addition
to
the
Thus
prosaic pantheon of China.
come
Han
In the edict of
Wen-kung
in 810
A.D.
A.D.
(seeGiles,op. cit.tp. 213).
846, quoted in Giles,op. cit.,
p. 220.
POPULAR
THE
v]
Buddhism,
though
weakened
still forms
an
perished,and
complex of Chinese religion.
V.
by persecution, has
in
important element
RELIGION
POPULAR
THE
"
169
RELIGION
not
the
CHINA
OF
forces of nature.
benevolent
of shen
and
nature
in
the
an
and
infusion
shen
kwei
the
of these
returning
to
-.
Man
being
himself
the
souls ; death
the
Yang,
or
up
higher part
Thus
lower.
is made
"
birth
is their
both
of his
consists
departure,
heaven, the
kwei
to
170
RELIGION
THE
the
Yin,
and
are
any
who,
earth."1
or
OF
The
CHINA
spectres
[v
everywhere,
swarm
greatly feared.
They molest the traveller,cause
At times
whole
diseases, and inflict mysterious wounds.
populaces are terrified by them, and the magistrates have
then to allaythe panic by ordering sacrifices,
and arresting
or
At
anger.
dreaded.
Thus,
drive
to
them
feared
are
animals
as
and
Festival
also
let loose
tiger-demons are
belief in them
is, as
De
the kwei
Groot
spectres
efforts
are
are
unhealthy,
are
come.
dreaded.
much
is held to be supreme,
protectionfrom
so
the
their
Especially
bring drought, and,
wolves
Yang and Yin, wereto
of
constituted
are
sect,
of ill-omen
is held to ward
supposed
are
secret
strenuous
all words
As Heaven
that
of
months, which
summer
diseases
Year,
and
away,
in the
whom
New
the
at
great Midsummer
from
members
as
suspected of having
especially,are
seasons,
certain
avoided, and
a
or
are
religion,
new
made
innovators,
as
its
is necessary
be secured.
Thus the
may
worship
"
only
not
says,
main
the
"
inducement
to the
"
"
and
It is necessary
in placeswhere
the Yang
the
buried
earth.
and
that
1
1
who
may
dead
predominates
only professionalgeomancers
the
In consequence,
places are.
of the geomancers
the
can
prevent
the
over
decide
people
are
should
the
where
at
the
burial of the
The
22.
be
Yin,
such
mercy
dead
POPULAR
THE
v]
for many
RELIGION
if the
171
dead
their
descendants
auspicious place can
hope
prosperityby their aid,and yet to delay burial
for the
dead
unburied
have
spectres. Reactionaries
such
innovations
because
used
railways
as
such
become
may
most
to
is
an
obtain
perilous,
of
ferocious
this doctrine
to
oppose
cation,
telegraphic communi-
and
disturb
may
the
in
buried
are
the
Feng-shui
and
cause
disaster.
In
the
faithful
need
and
learned
himself
excitement,
to
could
mandarin
fear
take
devils
of the
and,
at
old
school
times
of
had
public
in
leading part
combating their
influences.
Even
of these ancient works
a fragment of one
effective prophylactic against spectral disease,1
was
an
whilst Taoist priests have
found
in exorcism
their most
important function.
with
Connected
this belief in spirits,and
probably
its most
ancient Chinese
form, is the worship of ancestors.
Though properly belonging to the State religion,it has
been
Chinese
and
Buddhism,
incorporated into Taoism
and
the death
ceremonies
include
not
only the ancient
rites enjoined by the Li-Ki, but
customs
of
numerous
Buddhist
Taoist and
origin. Sacrifices are offered to the
dead,
and
paper-money,
1
See
De
slaves
Groot,
op.
and
servants, wives
cit.,pp. 49-61.
and
THE
172
concubines,
burnt
are
and
departed,
RELIGION
OF
for
provide
to
[v
the
families
well-to-do
many
CHINA
of the
welfare
have
their
own
ancestral
are
temples, where the soul-tablets of ancestors
To
preserved and
worshipped on
appropriate days.
and
of the conservatism
stability
ancestor-worship much
of Chinese
It is the religiouscounterpart
society is due.
of that
the
filial virtue
greatest of all
which
to
Chinese
virtues, and
the
thinkers
has
the foundation
seemed
of all the
rest.
Of
of Chinese
religionand of its
immediate
prospects, it is very difficult to speak. The fear
of spectres and the belief in Feng-shui seem
likelyto recede
before
the advance
of Western
knowledge, but ancestor
little sign of losing its ancient
influence.
worship shows
The
present conditions
the
abolition
Classics
the
as
of
revolution
in
1911,
Chinese
have
been
renewed
the
affect
to
the
regarded.
introduce
veneration
In
spite
in the so-called
Chinese
life, and
the
fucianism,
prestige of Conis being made
by the
a
phonetic script will
the
with
of
the
some
Three
which
the
Classics
indications
of
Religions,in China,
ascertain
far as
from
we
can
so
observers,
competent
Western
contact
with
scholarship and Christian thought
has
not
such
as
noteworthy
yet brought about
any
of a purified religion as
have
renaissance
observed
we
The
old religionsseem
for the time
in India.
incapable
of renewal, whilst
stitute,
Christianity,their only possible subis less attractive
it might be if China
knew
than
of it only through the teaching of Christian
missionaries,
and
not
and
through its experience of the militarism
in opposition, not
of Christendom,
which
are
arrogance
only to the spiritof the divine Master, but to the peaceable
of Confucianism,
and
the
ideals
doctrine
of
Buddhist
universal
interest
damaged
attempt that
in
official
into
have
Government
apparently
examinations
entrance
one
whilst
of
1905
and
unaggressive
love.
VI.
THE
RELIGION
THE
B."
CONTRIBUTION
"
OF
SHINTO
OF
RELIGION
THE
TO
JAPAN
OF
JAPAN
"
faith
THE
three
of
Japan
but
religions,
chiefly
Of
from
these
made
Japanese
to
the
in
writings
which,
Chinese
culture,
times.
The
two
of
Ancient
A
of Japan.
Period
tenth
The
Kojiki
tells
us
Empress
Temmu,
and
examined
Contributory
religions,"
Shinto
for
is not
in
or
Chronicles
or
of
ceremonies
the
the
in
"
to
is
have
recorded,
falsehoods
Confucianism
clumsy
is
system.
173
compiled
was
in
He
712.
A.D.
"
undertaken
was
issued
of the
pursuance
and
"
work
task
decree
Matters
his
his
that
desired
sources
of
Kojiki
Institutes
or
us
prehistoric
the
Nihongi
Ancient
ascertained,
Japanese
a
of
to
selected
Emperors
"
"
had
who
for
impulse
of
are
Shinto
back
era.
preface
Gemmiyo
the
of
the
digenous
init
described
worship
Yengishiki
completed
obedience
reverent
our
and
is
turn
to
under
writings
account
an
who
his
in
these
the
Records
or
Yasumaro,
by
or
gives
of
century
of
book,
contribution
is
and
myths
Matters,
later
Yengi,
the
oldest
the
which
written
although
reveal
alone
it is necessary
Shinto,
of
form
ancient
derived
elements
Shinto
understand
religion,
in
nor
Confucianism.
sources,1
To
religion,
one
of
and
Buddhism,
Japan.
in
not
composite
contributory
to
Records
expressed
in
Shinto,
to
has
is
by
plan
the
the
of the
reigning
Emperor
chronicles
the
and
phrase, but we
not
religion,
a
speak
of
"
three
the
words
and
erased,
cannot
nor
of
old
being
in
of
"
three
systems,"
174
the
RELIGION
THE
truth
determined
in
OF
order
to
JAPAN
[vi
transmit
latter
the
to
after-ages."1
The
Nihongi or Chronicles of Japan has no title page
that
it would
nor
preface, but from other sources
appear
it was
completed in A.D. 720. 2 In language and in style
it is more
of their
Chinese than the Kojiki,and, in imitation
Chinese
its authors
models
give dates which reach back to
nate
the seventh
century B.C.3 and often provide us with alterversions
of the same
event
or
myth.
mentary
The
books
reveal is rudithese ancient
religionwhich
Their
and incoherent.
early chapters are little
than the tedious record tff the birth and
more
copulation
in the
of deities with
of amazing length. Thus
names
Kojiki we read first of the five separate Heavenly Deities
wards
who
into being without
came
being procreatedand afterThen
follows the account
passed out of existence.4
of the even
divine generations,beginning with the EarthlyEternally-StandingDeity5 and ending with the Deity the
Male-Who-Invites
and
his younger
sister,the Deity the
commanded
Female
-Who -Invites.6
These
two
were
by
the Heavenly Deities to
make, consolidate,and give birth
to this driftingland, and
they were
given for their use a
So the two Deities,standing
Heavenly- Jewelled -Spear."7
the
the Floating Bridge of Heaven,
pushed down
upon
they
jewelled spear and stirred with it, whereupon when
"
"
had
the
stirred
spear
of the
the
the
up,
spear
brine
was
till it went
brine
that
and
piled up
curdle
dripped
became
-cur
down
an
die and
drew
end
the
from
island."8
Then
translation.
Kojiki,p. 9. Quotations are from B. H. Chamberlain's
Its authorship is assigned to Prince
the compiler
Toneri and
to Yasumaro,
the Kojiki. It has been translated by W. G. Aston.
1
of
Aston
remarks
that
these
dates
cannot
be
trusted
before
about
A.D.
600
(Nihongi,I.
*
born
6
*
7
8
Such
alone
p. xviii.).
to be the
seems
meaning
"
of the
"
phrase, These
(Kojiki,pp. 16, 16).
Deities
all deities
were
Izana-gi-no-kamiand Izana-mi-no-kami.
Probably a phallus(see W. G. Aston, Shinto, the Way of the Gods,
Kojiki,pp. 18, 19.
p.
87).
SHINTO
vr]
Male- Who
the
with
be
united.
afterwards
bade
-Invites
'
counsel, saying,
-Invites
cumambula
cir-
was
island.
an
-Who
Female
the
him
child
175
children
The
whom
to
have
we
now
this
good. It will be best to announce
in the august place of the Heavenly Deities.'
They do
tion
the Heavenly Deities discover
"by grand divinaso, and
when
that it was
because the woman
they
spoke first,
were
circlingthe pillar,that their offspringhad not been
the heavenly
Deities
the two
good. Once more
go round
pillar. This time it was the Male who spoke first,and they
birth
given
not
are
'
"
islands
and
later to many
deities,but
gave birth to many
birth
of their child the Fire-Burning-Swift-Maleat the
sickened
birth
Female
the
Deity,
and
-Who
"
died.
-Invites
The
total
Deities
Invites
fresh
to
husband
In his
shed
The
to
Male -Who
the
see
him,
return
to
but,
in his
of the
him
of hell and
unscathed
and
his
from
three
from
the
tears
her
bade
down
went
-Who
created.1
were
-Invites, and
him
not
to
looked
she
sent
she
look
and
nether
the
to
at
saw
infernal
world
consented
to
her meanwhile,
the
corruption
deities to chase
are
very
herself
famous
the
Sun-Goddess,3
born
as
he
19-34.
"
the
born
from his august trousers," and
Road-Fork-Deity was
from
his
Deity-Master-of-the-Open-Mouth
(Kojiki,p. 40).
august hat
*
Ama-terasu-oho-mi-kami,
Heaven-Shining-Great-August-Deity."
2
of
Kojiki,pp.
Thus
deities
more
impatience, he
body. In her anger
out
On
but
and
Crying-Weeping-Female-Deity.
-Invites slew his son the Fire -Deity
-Invites
Female
given
the
Male -Who
his blood
and
Fernale-Who-
of the
whilst
born,
were
born
was
griefthe
from
and
deities
fourteen
was
body
burnt
of islands
number
Deities
the
herself
was
"
"
"
the
THE
176
washed
his
right eye
august nose."
assumed
at
"
he had
up all the
him
asked
charged
but
and
he
why
Instead
of
Heaven
to
-Invites
rule
the
so
take
deities
but
Susa-
with
which
Male
-Invites
his
-Who
desired
he
said
to
go
Mother
deceased
Hades, Susa-no-wo
went
Sun-Goddess.
of the
leave
Night,"
first two
the
he
to
"
he dried
where
direct
going
gave
copiously that
When
behaved
his
Plain-of-
of the
The
wept
seas.
thus
to
-Who
washed
washed
assume
rivers
he
the Dominion
Nether-Distant-Land
the
was.
the
he
as
"as
to
Sea-Plain.
the
[vi
born
Male
was
the Moon-God
once
been
the
three
Sun-Goddess
did not
no-wo
up
these
Susa-no-wo
JAPAN
Moon-God,1
Susa-no-wo,2 born
To
High-Heaven,
and
OF
the
and
The
dominion.
to
RELIGION
She,
"
and
herself
stood
suspecting his intentions, armed
and asked him why he came.
valiantlylike a mighty man
He denied
that his designs were
evil,and suggested that,
both produce children
of his honesty, they should
as
a test
by breaking off and crunching fragments of jewels and then
thus born, three
blowing them away.
Eight children were
"
females
to
the
jewels that
came
Sun-Goddess
from
of his intentions
delicate
behaved
as
the
he
females."3
badly
so
Tsuki-yomi-no kami,
Chamberlain
regards Susa
as
renders
the
name
hers
they
declared
born
were
that
from
five the
These
hair.
in that
God
the
to
he
had
of
doubtedly
un-
"
victory,for
owing to the sincerity
had, in begettingchildren, begotten
Elated
Susa-no-wo
by his success,
to
Heavenly-Rock-Dwelling
night prevailed."
Goddess's
Susa-no-wo
hers, and
gained
five males
and
the
claimed
of
things
Goddess
The
and
in
she
retired
into
"
consequence
eight hundred
myriad
the
eternal
deities knew
"
Moon-Night-Possessor."
name
Impetuous Male (Kojiki,p. 43), but Aston
of a place,and interprets
it as Male
of Susa (Nihongi,I
his
p. 19.
3
base
So the
his
Kojiki,p.
claim
p. 37). The
of the noble
on
the
52.
With
more
fact
that
the
naturalness
children
to these
"
born
the
to
Nihongi
h'm
were
Princely Children
"
makes
Susa-no-wo
maleANihonyi,
the originof some
I.
177
SHIXTO
vi]
not
At
to do.
showed
in
astonishment.
from
her
drove
forth.
and
inconsistent.
last he reached
of whom
mochi,
for
The
wedded
and
the
this
Deity
worshipped
sanctity.
In
the
land
is
he had
Idzurno,
shrine
At
Ohona-
is
to-day
only to
second
children,
many
who
Great-Name-Possessor
slew
he
Earth-God
the
was
fused
con-
its prey.
as
her
and
Susa-no-wo
of Yomi
intended
land where
important
at
beguiled
the nether
the
punished
the maiden
most
Deities
the
way
Deities then
The
cave.
him
dragon
God
In
the
Ise
dispossessOhonamochi
of
the Land
that her grandson Ninigi1 might reign over
Reed-Plains.
In the end
Ohonamochi
yielded to her
to earth with
a great retinue
behest, and Ninigi descended
God's daughter*
of attendants.
Here he married
a Mountain
One of his sons
the daughter of a Sea God, Her
married
The
Sun-Goddess
Augustness
appeared
wedded
as
determined
to
Luxuriant-Jewel-Princess
a
crocodile
eight
who,
fathoms
at
childbirth,
Her
long.
son
his mother's
was
sister,and their youngest son
His Augustness Divme-Yamato-Ihare-Prince,
better known
as
Jimmu, the founder of the Imperial Dynasty. When
decided to go East
forty-five
years old, the Emperor Jimmu
fair
and
a
Yamato, the central part of Japan,
conquer
is
which
land encircled
all sides by fair mountains,"
on
the Nihongi
the centre
of the world," and
this event
"
"
was
Heaven-Plenty-Earth-Plenty-Heaven's-Sun-Height-Prince
Rice-Ear-RuddyPlenty.
M
178
RELIGION
THE
ascribes
the
to
patriotismhas
Gods,
of the
have
the
and
Sun
of the
Shinto
had
is the
way
Kami
word
awful.
Thus
Motoori,
"
The
says,
various
in the
the
has
ancient
first,
applied
infernal
deities
to
the Male
and
-Invites
As
Kami.
eighteenth century
the first place to the
Earth
who
are
mentioned
which reside
spirits
in the shrines where
they are worshipped. Moreover, not
only human
beings but birds,beasts, plants and trees, seas
serve
deand
which
mountains, and all other things whatever
to be dreaded
and revered
for the extraordinary and
which
they possess are called Kami.
pre-eminent powers
for surpassing nobleness, goodThey need not be eminent
ness,
serviceableness
alone.
or
Malignant and uncanny
beings are also called Kami, if only they are the objects
of general dread."3
Greatest
are
Many of the Kami
clearlyNature-Gods.
of
"
them
records, as well
called
are
applied in
of Heaven
-Who
of the
scholar
is
by
Deity," but
anything strange and
which
peaches with
we
"
translated
been
be
Kami
term
deities
the
In the translations
Kami.2
of the
great Shinto
the
from
Thus,
sanction.
religious
Japan is the home
dant
Emperor is of divine origin,a descen-
may
the
back
drove
[vi
Goddess.
utilised,Kami
the
B.C.1
667
year
JAPAN
OF
all is the
unrivalled
as
to their
Sun-Goddess,
the
Ruler
of
Heaven,
Nihongi, I.
Shinto
the
Way
"
is
of the
p. 111.
Chinese
term
for which
Gods.
Quoted by W.
pp.
8, 9.
no
Michi,
179
SHINTO
vi]
equivalent,Tenshodaijin,
tion
and as this name
is less readilyunderstood, her solar funcIn popular thought she is
is,to an extent, obscured.
sect of
as
a
regarded more
Supreme Being, and a modern
Shinto
her
regards her as the Life-giver,sees in the sun
perfectemblem, and gives her exclusive worship.1
Of
the
Ohonamochi,
worshipped
great Earth-God,
siderable
especiallyat Idzumo, we have already spoken. Of conimportance is the Food-Goddess, Ukemochi, who
is generally identified with
Inari, the Rice-God, and who
in popular esteem
herself.2
next
to the Sun-Goddess
comes
and
The other nature
-gods include gods of the mountains
the rivers,of the rain, the thunder, the wind
and
the sea.
In the ancient
of the greater
writings apparently none
but
and
deified men,
heroes
gods were
later, national
were
especially the Mkados
worshipped. The
phallic
element
in early Shinto
became
later very
prominent.
it has
of 1868
almost
Happily, since the Restoration
entirelydisappeared.
It would
that ancestor-worship formed
no
part
appear
of ancient
Shinto
and
in Japan through Chinese
arose
influences.
The
divine
the origin of
beings from whom
houses
is traced
the noble
deified
not
nature -deities,
are
it
introduced
ancestor- worship was
ancestors, and when
Mikados.
at first the worship of dead
Dr. Harada
was
is
claims that much
of the modern
worship of ancestors
than
for the memory
of the dead
reverence
nothing more
and tendance
their spirits."3
upon
The ethics of Shinto are as rudimentary as its theology.
Its sacred books give no moral teaching, and this,to some
their merit and a proof that in the
Japanese, has seemed
The
needed.
golden age of old Japan no moral code was
argument is a strange one, for the myths do not reflect a
August -Deity,but by
its Chinese
"
1
1
"
162.
180
beautiful
and
defilement
feared
innocent
natural
by
to sexual
with
sin, contact
could
death,
be removed
by
the
and
grounds,
which
wounds
inflicting
or
moral
on
demned
con-
are
may
and
causes,
If offences
virtue.
ritual,not
on
[vi
JAPAN
OF
unconscious
it is
are
RELIGION
THE
due
to
ing
receiv-
or
lustration
or
ransom.
in the seventh
When,
century of the
era, Buddhism
became
In
firmlyestablished in Japan, Shinto inevitablydeclined.
the following century, an
of the two
made
amalgam was
the Sun-Goddess
religions,
being identified with Vairochana
and
others of the Kami
being regarded as avatars of other
Buddhist
The
deities.
Shinto
Shingon
in
the
school
ennobled
the
seventeenth
greatlyunder
were
and
form, and
of the
of Shintd
revival
Shinto
a
how
book
by
was
the
as
greatly Shinto
governing
A
classes
of
reaction
Wa
was
influences.
also Confucian
influences.
Chinese
scholars
the
such
shows
century the
Its most
this "mixed"
Japanese Analects2
and
by Buddhist
or
called
was
Parts.1
Two
Until
of Buddhism.
influential
the
Kobo
was
eighteenth century,
Rongo
of
formed
thus
sect
new
In
Japan
followed,
for
sought
to arouse
patrioticreasons
in the ancient
interest
ciples
literature of Japan, and their disMotoori
and Hirata
endeavoured
to give the movement
a
religiouscharacter and to bring about the revival
of a
Pure
Shinto
freed, as they believed, from alien
some
"
"
"
influences.3
about
brought
the
For
p.
The
Two
Parts
was
Restoration
of the
a
"
Shint5
the
descendant
power.
1
Pure
few
"
of 1868
Sun-Goddess,
years
denote
of the influences
one
when
the
Mikado,
to
effective
raised
was
the two
mystic worlds
of Buddhism
which
"
Shint5
362).
2
Published
Motoori, 1730-1801
for Shinto
the
in 1669.
Buddhist
For
;
quotationsfrom
Hirata,
doctrine
it,see
1776-1843.
of the
practiceof ancestor-worship(Aston,
The
immortality
op. cit.,pp.
of the
373, 4).
soul and
the
Chinese
181
BUDDHISM
vn]
too artificial
was
naturallypopular, but the movement
to retain its power
for long.
Shinto to-day exists in two forms.
As a popular religion,
it is one
others, and, like Japanese Buddhism
religionamong
and Christianity,
is controlled
of Religions.
by the Bureau
This popular Shinto has many
six number
sects, of which
was
more
than
there
have
ancient
million
been
indications
religion.
it does
for
stand
each.1
adherents
Barren
as
of
it
of
seems
years
for the
spiritualpower,
of nature, and
divinisation
vague
recent
enthusiasm
new
In
seems
pride and
monarchial
loyalty.2 In its State form, Shint5 has nearly
shrines which
controlled
fiftythousand
are
by a special
Government
Bureau.
This State Shinto has been officially
declared
"to
be not a religion,
but merely a deep veneration
of the Imperial ancestors
and festivities and rites in
of national heroes," but some
observers
complain
memory
to
that
be
to
many
this
fit
Mikadoism
tends
to
VII.
"
THE
CONTRIBUTION
RELIGION
The
History of Japanese
Buddhism
of the
one
the
modern
Mikado
that
BUDDHISM
OF
OF
Its
"
an
umbrellas, and
1
T. Harada,
See
"
The
op.
number
only
can
THE
JAPAN
into
Japan
in
A.D.
Korea
kingdoms into which
king, desiringthe help of Japan,
Butsu,5 several
image of Shaka
a
Caesar
TO
three
divided.4
Emperor,
become
Buddhism.
introduced
was
national
of
expression
of volumes
of Sutras.
552
from
then
was
sent
to
the
flagsand
Separately
cit.,
p. 7.
Kingdom
of Pekche.
182
THE
he
JAPAN
OF
[vn
he lauded
the
in which
presented a memorial
diffusing abroad
religious worship, saying :
of
doctrine
is
it is hard
Duke
retribution
This
Imagine
content,
so
he used
man
that
for
joy
from
of
and
Thus
Every
it is with
prayer
"
Emperor,
to
the
ledge
know-
religiousmerit
without
days
listeningto
so
till
the treasure
is fulfilled and
heard
having
command
gave
former
and
measure
But
Even
attained
create
can
excellent.
comprehend.
not
This
and
bounds, and
so
them.
The
had
most
merit
'
full
doctrine.
'
doctrine
the
to
Confucius
and
without
to
on
hard
explain and
to
of Chow
lead
all doctrines
amongst
of it.
as
RELIGION
to
the envoys,
have
had
we
to
now
wonderful
doctrine.
of this wonderful
is wanting.'
nought
the end,
leaped
'
saying : Never
the opportunity
We
unable,
are
of this Buddha
which
has
been
presented to us by
Frontier
State is of a severe
the Western
dignity,such as
have never
before.
at all seen
we
Ought it to be worshipped
One
of his ministers, a member
of the Soga
not ?
or
all the
family, urged that it should be worshipped, for
Western
Frontier Lands
without
exception do it worship."
'
"
Two
other
ministers, of whom
one
was
Mononobe
the
wrath
of
our
National
Gods."1
the
head
"If
that
The
we
we
of the
were
to
should
Emperor
the
"
Nihongi, H.
66-7.
BUDDHISM
vn]
in
589
A.D.
able
were
to
183
made
Four
possible its rapid advance.
placed on the throne the Empress Suiko
ardent
Buddhist.
She appointed as
an
Daishi,
who
all in
did
religionof Japan.
the
reverence
the
In
Three
in
"
from
received
were
China
learn
to
polity. In
these
countries."1
all
of the
Treasures
Korea
about
and
people
Buddhist
"
the
monks
Japanese
the
Buddhism
supreme
Buddhist
was
Shotoku
Regent
Buddha,
the
are
they
who
Tenno,
the
he bade
later
years
make
to
power
decree
Priesthood," for
faith
his
thus
and
rivals
their
overcome
sincerely
Law
objects of
and
images
students
sent
to
Chinese
and
doctrines
and
this way
great world
The
of the
progress
of Buddhism
Emperor
Shomu
monasteries
Buddha,
the
to
which
fervour
which
took
of
many
the
erected
is said to
Buddhist
of
formation
its climax
reached
began to lead, as
conflictingsects and, as
these
politicalform.
monasteries
we
shall see,
the
religious
ness
bitter-
declined, sectarian
By
had
many
bronze
zeal
occasioned
reign
figure of
largestbronze figure
colossal
be still the
in the
established
(A.D.724-48), who
had
and
world.
in the
assimilated.2
the
sixteenth
become
century
armed
camps
this time
At
military commanders.
of politicalconfusion
and
spiritualdecay, Christianity
entered
Japan and won
great influence, but the Jesuit
missionaries
became
entangled in the conflicts of the age.
In the interests of national
minated,
exterunity, Christianitywas
and
all Japanese wrere
required to connect
and
their
1
*
abbots
Op. cit,,II. p.
Cp. the similar
ideas.
129.
assimilation
in recent
years
of Western
culture
and
Christian
RELIGION
THE
184
with
themselves
some
Buddhist
OF
JAPAN
temple.
[vn
But
Buddhism
rival.
of its hated
profitlong by the destruction
attracted
Increasingly the influential classes were
by
became
for the most
Confucian
teaching and Buddhism
part
In 1870, two
after the
the religionof the humble.
years
was
Restoration, Buddhism
separated from Shint5 and
Yet, in spite of all difficulties,
finally disestablished.
lives in a way
Buddhism
Shinto, except as a ritual of
Some
of its sects
show
not.
great
patriotism, does
educated
Japanese there are many
vitality,and among
who, though indifferent to the temple worship, still hope to
find in a repristinatedBuddhism
a
religion,Eastern and
needs
to that extent
native, and yet adequate to modern
and Western
learning.
did
not
The
Gods
their
and
Worship.
largelythose of the
Buddhism
from
it was
Chinese
which
ultimately derived.1
the most
Of the BUDDHAS
important are Shaka, Dainichi
and
the
Amida,
Japanese equivalents of Sakyamuni,
Vairochana
and
Amitabha.
Shaka, or Sakyamuni, is in
rather
than
popular thought often regarded as a celestial,
an
Dainichi, or Vairochana, is identified
earthly Buddha.
with
the Sun-Goddess
of Shintd
sects, is
and, in some
held to be the supreme
Buddha.
In the Pure Land
Sects,
in Japan are
which
it is Amida, or Amitabha,
very influential,
is regarded as the supreme
Of the
who
Buddha.2
BODHISATTVAS, in Japan as in China, the most
popular
is the Goddess
of Mercy, here called Kwannon,
and to her
temples are dedicated.
Closely associated with her
many
is Miroku, or Maitreya, who
is expected to be the next
Buddha
to appear
on
earth, and there are large statues
of him carved
in the rocks.
The
SAINTS
include not only
The
gods
of
See earlier
"
on
Japanese
the
and
Buddhism
Mahayana
166.
in India
are
in China
(pp.166, 7).
BUDDHISM
vn]
the
and
the
the
As
185
is shown
of sixteen
to a group
reverence
Korea, much
Binzuru
is much
saints, of whom
worshipped as a healer
of diseases,1and there is also a largergroup
of five hundred
in
saints.
Fudo
Shoden, the
the
Ganesa, and Shinto deities such as Hachiman,
of War, and Izanagi and Izanami, the mythic creator
God
creatress
The
but
of
of
Japan.
Near
book-shrine,2 and
able
if the
scripturesit
Sects
The
for themselves
win
to
contains
twelve,
obsolete
the
number
Some
of
numerous
would
and
these
say
Many
But, when
The
accrue
we
sufferer
rubs
hich
body v.
Japanese, Rinzd
own
the
in
Japan,
as
made
sects
have
varieties
up
with
China,
in
more
became
modern
subdivisions,3
of Buddhism,
many
many
far
Single'sthe
of his
would
some
sides the
and
sects
been
the
are
varied
From
as
has
as
Buddhists
"
that
merit
read.
were
of the
number
is held to be
yet
the
of Buddhism,
correct
sects.
Chinese
originalsin design,
and grace typicalof the artistic genius
the temples there is often a rotatory
the devout, by turning this shrine, are
the charm
Japan.
their
resemble
temples
have
The
origin,like
gods of Hindu
Japanese counterparts of Siva
includes
pantheon
and
and
and
The
paths ascend,
abreast,
the calm
full-moon
gaze on
mountain's
crest."4
part
of Binzuru's
is diseased
or
image
which
corresponds to
the part
painful.
and
See
A.
K.
sub-sects.
"
for
list of
fiftysects
RELIGION
THE
186
of great
are
importance
The
or
founder
of the
Shingon,
Daishi,1
whose
name
The
Kobo
with
in connection
century, he had
had
to
North
Sect,
already
mentioned
China
was
eighth
to
Buddhism
was
as
and
as
Word,
Japan he
Japan, where
return
have
we
to
gone
in contact
come
True
or
Shinto.
Ryobu
Word
Sect.
Word
True
True
the
its founder.
Shingon
Land
Pure
[vii
Meditation
Land
JAPAN
OF
had
a
of vast
education.
In
in which
his
agricultureand
for
much
he retired to
816
A.D.
the treatises
wrote
did
practicalgiftswho
system
there
and
monastery
is set forth.
development of the
pantheisticside of Mahayana thought, and is thus able to
combine
speculation and superstitionand to include in
of contemporary
Buddhism
of the elements
religion
many
in Japan.
The
scripturemost prized by this sect is the
Saddharma
Pundarika, the Lotus of the Good Law.2
Sakyamuni
is only one
manifestations
of the eternal
of many
The
system
Buddha
of ideas, and
material
with
counterparts
from
emanations
the
Vairochana
K5bo
A.D.
See
Daishi
is the
and
identified
is
is at
from
source
thus
become
posthumous
be
in this
even
absorbed
Buddha.
title of honour
"
their
Men
life their
in him
given
as
to
Japanese, Dainichi.
of the
are
illumination
the
And
Sun-
come
world.
774-836.
earlier,pp. 134-6.
centre
which
phenomenal
Vairochana
and, by
realise
the
with
the
once
in the
system gives,may
popular phrase,
from
who
is
Vairochana
of Shinto.
world
this
Daishi
Vairochana3
Goddess
thus
of Kobd
and
oneness
so,
in
phenomena
Kukai, who
lived
BUDDHISM
vn]
187
be controlled
depend on their correlate ideas, they can
by thought. In this way the pantheisticsystem provides
the basis for magic powers.
Shingon is the True Word,
the efficacious formula, and, by knowing the True
Word,
be achieved.
desired results can
Shingon priestsare thus
held
and
of occult powers,
to be masters
are
employed
of their desires,
to secure
for the living the attainment
and
the mitigation of the pains of hell. As
for the dead
is natural, the ritual of Shingon temples is ornate
and
the
elaborate.
The
is to-day third
in size among
sect
of Japan
sects
a
proof that it has not quite lost its
"
attractive
2. The
The
power.
Zen
or
Zen
School
of Meditation.
introduction
of Buddhism
the Zen
its
owes
originto
his
second
return
the
stress
it laid
first to
Rinzai
Zen,
the
from
use
Zen,
there
in which
more
in
1191.
A.D.
meditation, the
of books, but soon,
school
on
was
founded
in
another
place is given
Because
of
objected
addition
to
school, the
at
this
Soto
the sacred
scriptures.
In its various forms, the Zen sect has to-day a largernumber
of temples than any
Its
other Buddhist
sect in Japan.1
teaching has as its aim the escape from the phenomenal
and
distinctions
of subject and
known,
object, knower
and
the realisation of the real and unchanging self which
lies behind
are
The
the
given by
sect
has
earlier times
? See
and
directions
elaborate
of sense,
this enlightenment may
be obtained.
world
which
had
and
to
great influence
army
officers of
given in
A. K.
among
the
to-day.
This
samurai
of
popularity,
188
RELIGION
THE
which
OF
[vn
JAPAN
first
be due partly to
sight seems
strange, may
its readiness
have
to appropriate Confucian
ideals, which
been
long prized in military circles, and partly to its
and
self-control.
emphasis on self -discipline
at
The
3.
The
Jodo
or
Pure
Land
Pure
Sect.
Land
1175
in A.D.
formally founded
it enjoins
by Honen
Shonin, but the worship of Amida
existed long before this in Japan.
Thus
the Tendai
Sect,
introduced
from
China
into
Japan by Dengyo Daishi
early in the ninth century, included in its comprehensive
wards
afteramalgam of beliefs the Amida
doctrine, and this was
Genshin
and
elaborated
Tendai
monks,
by two
founded
Ryonin, the latter of whom
a
separate sect for
its propagation.1
Tendai
at
Honen
himself
studied
a
to one
of Genshin
's writings his first
monastery and owed
insight into the meaning of salvation by faith in Amida.
Amida, the Ruler of the Western
Paradise, is a mighty and
merciful
God
he would
made
had
to
and
salvation
until he
all who
put
if the
as
sprang
the
times
idea
of
merit
grace
alone.
Ryonin
a
day
lived from
A.D.
1072-1132.
the
Namu
Amida
Reischauer,
2
On
accumulated
him.2
in
trust
earned
sense
this
idea,
the
grace
name
by
taught
and
of
Amida,
necessity of good
it
sect
The
Jodo
prospered greatly, and from
gether
Pure
Land
the True
Sect, which
repudiates alto-
works.
that
vowed
of Amida's
in
thus
rejected
bestowed
by
by
was
had
their
recitation
Honen
was
had
Bodhisattva,
Buddha
salvation
so
worshipper.
that
save
spoken
merit, and
the
K.
become
merit
was
when
who,
not
enough
Ryonin
Sect
the
prayer
op.
stress
and
on
the
teaches
We
Butsu,
are
Hail
told
to
that
that
salvation
he would
Buddha.
earlier,p.
138.
cit.,p. 104).
originof
this school
of the
Mahayana,
see
recite
Amitabha
is
60,000
(See A.
BUDDHISM
vii]
The
4.
Shin
Shinran,1
first
at
True
or
Sect.
of the
Pure
True
Land
Sect,2 was
Tendai
Land
Pure
founder
the
189
preach
carried
Shinran
put his sole trust in Amida.
of salvation
the doctrine
out
to its logical extreme
by
faith alone.
Of noble birth,he married
a princessbelieving
that in this he was
of
obeying the behest of the Goddess
Mercy, who had appeared to him in a vision. His marriage
he
learnt
meant
and
decisive
with
of the
the
the tradition
world
and
wide
and
any
sense
Whether
do
we
we
not
nothing
to
; it is
with
and
work
it, we
Amida
have
their
out
because
as
people
forbad
He
him.
to
of merit,
sect
's sermons
from
far
his followers
has
ordained.
are
in
salvation.
own
sins
to
"
out
in this
came
our
but
gone
Shinran
householders.
are
saved
are
know
do
had
only those who
the religiouslife,and
from
seek
doctrine
"
great influence
learn
to
Buddhist
the
that
live
could
to
with
break
priestsmarry
writingshad
and
"
to
blotted
believe."3
We
out
have
Thus,
in
midst
of life's
A.D.
A. K.
1173-1262.
1
'
Reischaucr,
The
Jodo
op. cif.,
p. 112.
Shin, commonly
sect.
190
RELIGION
THE
Nestorian
regard
"
mission
Shinran
to
are
that
he
when
he framed
"
"
the system
probabilities
doctrines
sect.1
Land
Pure
True
of the
the
Christian
with
acquainted
was
"
that
himself,believed
in
century, and
seventh
in the
China
to
[vn
JAPAN
OF
"
5. The
The
Nicheren
Sect.
Nicheren
sect
of
Its founder
and
arose
as
Nicheren3
was
the
but
he
abandoned
national
these
first he
studied
was
under
and
sects
throneme
de-
primacy in Buddhism.
of vigorous personality
Ms
man
At
uncompromising zeal.
Shingon sect ; later he
from
Sakyamuni
"
of
follower
monks,
Tendai
fiercelyfor
strove
and
Land
sects
Nicheren
sermons
Buddha
and
around
you.
bade
his
Emperor.
one
No
Look
mothers.
Aniida.
to
gave
the
one
have
Awake,
awake
with
above
heavens
men,
two
you
earliest
of his
countrymen
is born
man
at
"
In
and
fathers
:
chief
one
or
there
look
two
are
no
suns
in the
In the formation
1
8
The
Creed
A.D.
1222-82.
of Half Japan,
pp.
and
221-4
"
274.
A. K.
uses
as
his chief
See earlier,
pp.
137,
8.
CONFUCIANISM
vin]
scripturethe Lotus
is given supremacy,
Buddha,
but
for himself
foretold
in the
the Good
but
that
he
twentieth
his
in
Law.
Shaka
(Sakyamuni)
proclaimed, not
is
eternal
the
as
claimed
confident
of
191
Buddha
the
was
of
minister
Sakyamuni,
and,
Scripture*vigorously the
denounced
authority,
He
heavens.
in the
of this Lotus
book
historic
the
as
he more
Nor was
tolerant of other sects.
worship of Amida.
and
The
K5bo
Shingon was
treachery to the country
Daishi
"the
prize liar of Japan." Men had no right to
give any allegianceto Dainichi (Vairochana). The Zen he
"
"
described
as
denounced
of
doctrine
its
"
of
method
spiritualpride.2 Naturally
and
his
whilst
To-day
the
has
sect
other
Nicheren
would
his
is
Nicheren
was
of
something
sects
exclusive
live in
and
and
conducive
as
career
"
to
stormy
his
one
fanaticism.
amity together,
intolerant.
Thus,
in
have
his
fiends
and
meditation
Buddhist
sect
although the
of Sakyamuni
he
retained
demons
sect
shunned
other
sects, reveals
gracious tolerance.
VIII.
THE
"
CONTRIBUTION
OF
RELIGION
As
we
have
unreffective
with
China
to
be
that
morality.
Buddhistic.
were
had
ancient
ethical,and
Japan began
At
first the
Buddhism
TO
THE
JAPAN
too
religionof Japan was
it was
only after its contact
to
realise the
Chinese
dominant
was
the
need
religionof
of
scious
con-
influences
the
great
but
of salvation
an
only a message
attractive
pantheon of mighty and compassionate gods.
But Buddhist
morality was primarily for monks, and failed
world,
and
the
seen,
OF
CONFUCIANISM
Visishta-charita.
A.
not
(See S.B.E.,
XXL
p.
364, and
A.
192
THE
provide guidance
to
conduct
the
ethical
Confucianism.
on
Thus
success,
of Buddhism
"
foundation
"
the
of
Confucian
JAPAN
polity
of
Japan
in the
seventh
the
speaks
he
"
makes
"
"
and
its first
owed
of the nations
the
fidelity
justice.1
transformed.
largely based
were
Buddhism
virtue
most
was
edict in which
very
cardinal
ordinary lay
and
Daishi,
Shotoku
Japanese
[vin
Buddhism
when
as
propriety
State
ideals
to whom
century regent
conspicuous
for
OF
in the centuries
even
influential
"
RELIGION
To
Confucius
in
Japan,
were
of life
rule
supreme
of mutual
matter
the
was
"
but
or
if need
even
be their
that which
man
have
the virtuous
Although
1
ideals
the
See T. Harada,
op.
own
ethical
cit.,
p.
62.
have
none
is extolled
been
and
rightto buy.2
his
The
transformed.
scholar
but
ideals
of
2
tablet
the devoted
Japanese
See G. W.
Knox,
shipped,
wor-
perfect
soldier.
Confucianism
op.
cit.,150-4.
CONFUCIANISM
vm]
193
until the
not
antagonistic,it was
that
their incompatibility was
period of the feudal
wars
The
were
acutely realised.
quietistic ethics of Buddhism
felt by many
State
to be treachery to the
of the samurai
and
histic,
Buddremained
the family, and, although the masses
its services
the samurai
and
more
more
employed
only at time of death, and began to find in Confucianism,
not
ing
only a congenial ethical ideal, but something approachin man
not
a
was
religion. The
Way1
only inherent
its
had
but in the universe, and
of virtue
the earthly Way
thus
of heaven, and
good conduct
counterpart in the Way
and
Buddhism
had
its sanction
In
about
temporal
and
the
the
is
secularist
desire
Confucianism,
and
speak
the
other
Michi,
For
ft
In
Tokyo
ideas
the
votes.
The
seventh
on
list.
of
of
some
there
of
necessity
will
science
some
World's
Christianity
Three
Saints,*
Christ.
Jesus
Too.
the
of
sects
Confucianism,
Japanese
"
on
Analects
of
No
hundred
the
of
best
Confucius
Mencim
Buddhist
next,
came
book
books,"
received
was
whilst
included
made
by
easily
the
the
New
in the
first
The
title of
see
daily
largest
T.
recent
Japanese
book.
(See
T. Harada,
op.
in
paper
number
Testament
of
came
cit.,p. 13).
02).
ligion,
re-
with
combine
and
the
with
Western
that
Buddhism
and
system
9-13.
Writing*
the
of
account
the
1909,
the
of The
one
Japanese equivalent
brief
symposium
in
from
being Sakyamuni
op. cit.,pp.
a
as
imperial
as
compatible
yet
religion which
derived
of Confucius
two
and
it is believed
eclectic
the
on
of Confucianism
others, feeling
an
supreme
are
revival
which
whilst
concentrated
Oriental
once
outlook
involves
of
to
great influence,
still has
Classics
order
in
Mikado
the
to
now
abandoned
organisation
Confucianism
desire
at
clan
Restoration
Chinese
who
many
Harada,
their
spiritof loyalty is
The
which
and
power.
house.
are
unseen.2
rare
privileges
bring
the
in
1868, with
their
thus
are
cit.,p. 171).
V
ISLAM
I." MUHAMMAD
ISLAM
AND
HIS
is
million
differences
of
of sects, they
and
race
are
its
as
by
hundred
two
adherents
by
are
confession.
in their
one
than
more
and
culture
MISSION
"
There
is
God
no
tion
Messenger." The revelathat
Muhammad
brought supersedes, in their judgment,
have
all other religions.His words
behind
the
them
full authority of the Divine.
Everything in his life is of
and they look forward
to the time
when
all
significance,
will see
the world
in him
the one
perfect prophet of God.
In no
in Christianity,has the person
other religion,save
of the founder
such importance. It is clear then that our
be in the first place a study of the
study of Islam must
life and teaching of Muhammad.
but
1. The
The
is his
Muhammad
Allah, and
Arabia
of Muhammad's
barren
land
Time.
of Arabia
been
has
always
worshipped very
nothing except
worship of Venus
1
The
For
these
pp.
1-10.
names
''
gods, but
many
name.1
the
as
of Gods
al-Uzza, the
survive
as
"
theophoroits
Of
names,
see
of most
some
most
time
that
of them
we
of
have
the Arabs
we
know
the
importance was
mighty. Tradition
of men
part of the proper names
J. Wellhausen, Iteste Arabischen
194
land
and
women.
Ueidentums,*
MUHAMMAD
i]
that
states
She
with
Muhammad
Manat
196
Allat
and
goddesses of
chief
the
were
days.
daughters of Allah. It is
which
of gods some
the crowd
interestingto find among
the Quran asserts
were
worshipped in the time of Noah.1
feared
the jinns,spirits
Of very great importance were
more
affairs.
than
readily'in human
honoured, who meddled
Mecca,
and
they
were
called the
At
stone.
was
at
of which
end
one
its wealth
Mecca
owed
its presence
for here came
pilgrimsin large numbers
and
To
importance,
whom
temple-taxes
In
levied.
were
Muhammad's
was
from
time,
Quraish
tribe
in
was
"
"
them,"
says
Allah
to
"
Muhammad,
have
we
sent
in which
books
no
anyone
them
to
to
before
"
1
2
"
S., LXXI.
L'O.
Allah, a male
Wellhausen,
S., XXXIV.
deity,of
whom
Allat
the
was
feminine
", XXXI.
counterpart.
12.
ISLAM
196
translated
ever
were
and
the monks
into
abilityfor study,
and
The
a
became
king
the
brought
much
the
until
Jewish
the
such
which
the Jews.
teaching
to
of Muhammad
Quran
In South
We
owed
shall
his
to
Arabia
persecuted
Abyssinia
Christian
end.
an
time
regarded.
was
the Jews
and
from
force
kingdom
with
some
knowledge
convert,
a
among
the
and
Jewish
Christians
must
Yet
been
have
opposed by
were
vernacular.
their
there
nuns
[i
see
how
knowledge,
and Christianity.
slightas it was, of Judaism
In Mecca
in confusion.
was
itself,
Socially, Arabia
wealth
trades
were
brought some
security, and many
divided
were
practised. But the Arabs
up into many
central
no
tribes, and there was
authority. Homicide
was
lightlyregarded, and its punishment held to be simply
for private vengeance.
Some
matter
a
mitigations there
For
were.
four
in which
observed,
at Mecca,
as
condemned.
tribes
It
into
claimed
life was
place
We
have
to
the
the
year
branch
in Mecca,
with
Muhammad
he
he
life.
in
dominant
that
work
he
did
by
that
the hostile
religionwhich
of
true
was
weld
to
conflict with
did not
little certain
Mecca
belonged
when
appear
was
Judaism
Arab
and
prejudices
of Muhammad's
in
it would
truce
all that
embody
and yet
Christianity,
and Arab
pride.
sacred
year
safe, and
This
to
2. The
of
the
Muhammad's
was
nation.
in
months
knowledge
It would
of the
whilst
at
was
Yathrib.
Some
say
born
father
he
Muhammad's
his father's
powerful tribe
was
an
orphan.
that
appear
570.
A.D.
mother
was
was
nected
con-
It is clear that
his father
died
tradition asserts
The
name
given
MUHAMMAD
i]
the
to
but
child, Muhammad,
was
rare
the
signifies
It
unknown.
not
197
Arabs,
the
among
Praised.
The
orphan
of influence
provided for by his grandfather,a man
Muhammad
and
was
eight years
dignity. He died when
mother
of age.
Muhammad's
was
already dead, and his
his guardian.
Abu
Talib, became
paternal uncle, Abu
duties
Talib
fulfilled the
faithfully,but he lacked the
wealth
and
prestigeof his father, and the family fortunes
that little attention
It would
was
began to wane.
appear
education, and that he did not, in
paid to Muhammad's
learn to read or write.
his childhood, even
Probably he
would
have
spent his time tending his uncle's sheep and
boy
was
When
camels.
to
twelve
his uncle
accompany
this
on
impressionableage,
saw
have
country, and
doctrines.
Tradition
marked
self-restraint and
When
he
was
from
the
tells
heard
that
honourable
conduct.
Quran
old,
caravan
setting out
was
Muhammad
that
little of Christian
youthful
twenty-five years
which
his
us
of his uncle
Khadijah,
must
allowed
was
Christian
by
old, Muhammad
years
for
was
the
at
of
were
suggestion
rich
Syria.
very
years
widow,
It is clear
interested
in
life,even
that
they
the
were
*
traditions
years
It is uncertain
of
say
little.
uneventful
which.
It
would
prosperity.
ISLAM
198
[i
he
was
of Mount
Mecca
to leave
at this time
used
he
where
Hira,
and
go to
in company
alone, sometimes
that
he
seem
Khadrjah. It would
of his people. How
the needs
was
in their
if he
to be God's
was
and
final
the
first revealed
"
Created
Recite
Who
from
man
faithful
his
it that
the
to
had
with
Arabs,
?
come
Jesus
Had
?x What
At
to him.
thou, in the
Recite
times
some-
burdened
was
foot
length he saw in a
uttered the Surah, which
is
biographers and theologians
the
be the
to
with
Christians
prophet
meditation,
of God
messenger
Moses
had
Jews
the
not
ignorance, no
in
spent days
at the
cave
thy
Lord
who
created
"
clots of blood.
For
thou.
of
name
thy
the
hath
Lord
is the
beneficent,
most
of the
use
taught
pen
which
that
he
knoweth
not.
man
taught
is most
insolent,
Nay verily,man
himself
Because
he seeth
possessed of riches.
is
the
Lord
the
of all."2
to
return
Verily
"
Hath
Muhammad
Henceforth
of God
and
made
3. Muhammad
The
felt himself
the
would
beginning of
his
of
hallucination
the
inadequate.
'
8
Tea.
S., XCVL,
originalform
the
"
Estimates
He
in H.
was
U.
Some
call.
of the divine
inspirationwas
The
that for
appear
be
the
messenger
name.
Messenger of God.
"intermission."3
of
in God's
utterances
to
W.
of this Surah
an
an
traditions
time
Muhammad
followed
are
by a period
obscure, but it
lost the certainty
have
Stanton's
abbreviated
version, which
(The Teaching of the Quran, p. 18).
periodvary
from
six months
he
takes
to be
to three years.
MUHAMMAD
ij
and
the
that
he
supernatural did
liable
was
unnatural
that
first that
he
the
were
far apart.
seem
convulsions,
nervous
strained
experiences. It would
was
possessed of an
he
not
intense, and
his
issue in ecstatic
at
to
199
to
come
that
seem
evil
that
And
this
gained largelythrough
and
meditation
believe
God.
of
words
It appears
it was
not
should
he feared
a
jinn
spirit,
the
words
he
confidence
he
in him.
Interesting
is the
left knee
her
on
and
then
her
on
"
"
"
and
tense.
At
met
with
no
"
the
first who
She
was
and
in the
revelation.
for whenever
he heard
believed
In
the
afterward
His
fourth
next
home
assured
that
converts
Khalif,3 and
to
the
were
same
Ibn
Khalif
word
"
as
Caliph.
grieved
was
comforted
him
of her
talk of
men
faith
was
Zaid, a freed
messenger
him comfort
sent
belied, God
being contradicted,
through her ; when he returned
him, made
things easy for him,
in him, and represented to him
account."2
His
anything unpleasant,or
at
no
and
God
this way
and
of
God
on
"
man,
"
Op. cit.,I.
successor."
on
whom
earth.
In
116.
the
It is the
ISLAM
200
Muhammad
had
was
Abu
in
Mecca.
Bakr,
conversion
was
who
testified
owed
his friend
Muhammad,
gratitude he
His
[i
later
His
held
convert
next
in
high
esteem
of the
greatest help to
of
the
great debt
to
for his
unfailinghelpfulness
Abu
at once
Bakr
began the work of proselytizing,
courage.
which
he
with
conducted
prudence and zeal.
He evidently knew
how
to adapt his message
to his men.
Where
needed, he gave it ; and later,
temporal help was
slaves
where
ill-treated through their allegianceto
were
them
he redeemed
from
Muhammad,
slavery. Uthman,
afterwards
mad's
a Khalif
was
won
through his love of Muhamto
betrothed
She had
been
daughter, Ruqaiyah.
for her
another, but Abu Bakr arranged with Muhammad
her to become
Uthman's
wife.
Others
professed to have
had visions which
made
them ready to receive Muhammad's
had
dissatisfied with
paganism ;
; some
grown
message
influenced
vivid revelations
others were
by Muhammad's
of a sensuous
heaven, and a fieryhell. It would
appear
that
that the new
formed
and
converts
secret
a
society,
first no
at
made
at
public propaganda.
attempt was
Muhammad's
teaching at this time is well represented by
the Surah, with which
tradition
he began his work,
asserts
after the period of hesitatingsilence.1
and
"
Arise
and
Lord
magnify Him
purify it
raiment
The
abomination-
And
bestow
"
for
"
"
thy
!
!
flee it !
favours
not
increase
mantle
thy
warn
Thy
Thy
And
in
enwrapped
Thou,
that
thou
mayest
receive
again
with
Lord
thou
when
S., LXXIV.
Muir
began his^publicwork
translation.
shall be
patiently.
For
there
wait
would
in Mecca.
to the
the
time
Quran
when
are
Muhammad
from
RodwelPg
MUHAMMAD
i]
201
.
societybecame known
in Mecca.
Tradition
speaks of Muhammad
going to the
precinctsof the Kabah, and there summoning the people
At
length the
to
join
tumult
But,
in the
defend
inevitable
his
one
beliefs and
himself
action.1
such
any
as
God
no
first martyr
dramatic
have
should
Muhammad
found
was
follower
of Islam.
incident, it
after another
become
Allah."
but
ing
stepsons, in rush-
the
him, perished as
that,
changed his
the prophet
is
There
of Muhammad's
one
without
even
"
formula,
ensued, and
to
of the secret
existence
was
have
to
Muhammad,
of
challengedto justify
safe through the
was
been
himself
of his slave
protectionof his uncle, Abu Talib, but some
were
was
disciples
cruellypersecuted. Henceforth
secrecy
became
a powerful preacher. A
impossibleand Muhammad
tradition says,
When
he talked of the Day of Judgement,
"
his cheeks
blazed, and
fiery." Vehemently
Arabs
and
"
Say
God
He
eternal
alone
the
is
uncle
an
was
polytheism
ideas with
of the
the Godhead.
He
is not
like unto
none
had
who
manner
his
and
rose,
he denounced
is God
the
And
to
voice
He
And
his
begotten
him."2
mocked
at
him
he
threatened
vengeance.
"
Let
the
His
wealth
hands
Burned
The
would
shall
I
that
hell.
his
shall he
day
Lahab
of Abu
and
be
come
were
gains
at
the
when
the
perish
dust, for
the
home
would
of
therein
; meet
"
say,
damsels
And
a
1
full
with
swelling breasts,
recompense.
their
peers
cup."*
120.
"
transgressors is
nor
drink,
any
not.
unbeliever
him
fieryflame."3
No
save
let himself
perish,and
shall avail
s., Lxxvni.
in age
ISLAM
202
[i
of his
length, with Muhammad's
approval, some
dom
persecuted followers fled for safety to the Christian Kingof Abyssinia, but after three months
they returned
that Mecca
the prophet's
because
of a rumour
was
now
on
At
It
side.
had
would
wavered
for
These
And
The
of
leaders
and
was
believed
"
What
This
revelation
from
him
to
came
words, and
his
male
names
Surah
the
now
God
female
partition !a
and
ye
and
progeny
unfair
an
mere
are
back
have
ye
indeed
were
These
expected."1
shall
be
may
promise,
gladly accepted this comhim in the worship of Allah, but
at his concession, and
that night
fresh
took
instead
females,
Quraish
uneasy
that
He
Gabriel.
reads
the
Muhammad
that
intercession
joined with
Muhammad
he
their
truly
tradition
his
the
exalted
the
are
in
time
goddesses of
of the three
"
from
appear
fathers
your
named
them
thus."
A later Surah
"
And
verilythey
revealed
we
in
thing
thee
to them
In
woe
that
not
we
case
we
in life and
of
to
ban
Alluding
-S.,XVII.
in that
thee
to
invent
what
other
some
would
they
case
surely
friend.
settled
thee, thou
would
surely have
woe
hadst
wellnigh leaned
the
those
who
kindness
they
had
76 ff.
(op.cit.,
p. 172
Arab
thee
had
returned
received
uttered
al-Waqidi, these lines were
Life of Mohammad,
80-5).
pp.
to the
made
taste
of
in death."3
from
heard
Abyssinia of
According
caused
from
little.
Muhammad
as
; but
name
And, had
had
to this declension
thee, and
to
our
taken
have
refers thus
dislike
of female
progeny.
this incident
Margoliouth puts
f.).
after
v.
from
there
19
and
20
and,
of S.,
of the
MUHAMMAD
i]
persecution was
there for safety.
still bitter,others
as
Umar,
became
his
a
reading
the
sister,Fatimah
in the
and
popular
and disappointdifficulty
ment,
tradition
opponents,
tells
us
he
covered
dis-
her
husband, listeningto
scripturereader fled,giving
The
Quran.
bitterest
and
roll to Fatimah.
sacred
her,
fled
of his followers
Muhammad's
of
one
of the
of
In this time
convert.
203
Umar
strugglewounded
filled him
to obtain
sought
her
with
it from
sword.
The
humbly he
asked to read it. His request was
granted and, on reading
A
follower
of the Prophet.
it, he desired to become
a
and
the cause
sturdy soldier,his accession
helped much
him next in importance to Abu
Muhammad
ranked
Bakr.
Muhammad's
appeared dangerously strong,
party now
and as Abu
Talib, though an unbeliever, refused to restrain
his
his nephew, the rest of the Quraish excommunicated
Tradition
has much
clan.
to say of the privationswhich
Muhammad
and his followers suffered, when
congregated
for safety in a ravine
Abu
Talib, and speaks
belonging to
sight of
her
if the
as
blood
ban
lasted
with
for two
three
or
and
remorse,
years.
Muhammad's
loyally.
Muhammad
determined
at-Taif,but after
to
leave
He
Mecca.
went
first
few
"
"
hath
"
the
taken
When
"
no
spouse,
the
servant
jinnsalmost
"
neither
of God
jostledhim
8., LXXIL
by
1. 2. 19.
He
hath
any
offspring."
call upon
their crowds."1
stood
Cp.
8.
up
XLVL
to
28
ff.
Him,
ISLAM
204
It would
appear
but
Mecca,
to
that
Muhammad
condition
on
strangers.1 At
to
[I
At
permitted
was
that
confined
he
last there
his proselytising
to him
came
to return
an
tunity
oppor-
men
pilgrimage he met some
from Yathrib, who
were
impressed by his teaching. They
could not promise Muhammad
safety in their city,for it
but
of civil war,
the following year
time
was
a
they
tribes that were
with representativesof the two
returned
at strife,and
they all took an oath to obey Muhammad
back
with
his teaching. Muhammad
sent
and
them
a
teacher, and awaited with anxiety the result of the mission.
seemed
The
been
to have
straitened,
prophet's means
but he proclaimed to his followers God's promise to provide
of
success.
"
for them.
We
ask
the
of thee
not
find thine
to
own
vision
pro-
with
will
we
Muhammad's
great advantage
an
at
Judaism, for
over
whilst
message
it
was
an
Islam
had
Arab
and
Muhammad
met
religion.About seventy converts
Mecca, and these neophytes took the pledge that
the
administered
addition.
force
Yathrib.
of
central
not
alien
been
by
provide
They
of
A
Mecca
1
Muhammad
long
So
before, but
promised
now
arms.
had
year
Surah
taunted
with
defend
to
significant
their
determined
now
his
justifies
Muhammad
decision.
132,
"
prophet
to
The
because
he
1.
Margoliouth,op. cit.,182.
8.t XX.
had
go
to
people
worked
MUHAMMAD
i]
"
signs,but
no
He
and
will
"
They
not
the God
this
had
pledge,
secretly until
there
away
with
their
"
Mercy."
life and
Him."
to
Chastisement
grievous
more
stole
Abu
and
believers
only
Yathrib
adherents
Muhammad
the
families, were
from
emissaries
Muhammad's
their
given
turneth
will ;
of the next."1
after the
weeks
three
or
of
He
whom
who
present
Two
mislead
him
Himself
on
in
them
will
truly
giu'deto
believe
awaiteth
God
205
Bakr,
left.
For
while, Muhammad
delayed to leave, but at length the
Quraish grew
suspicious,and he had to flee hurriedly
from
the city of his birth, where
for thirteen
years he had
laboured
safety in
From
the
as
a
cityof
At
days,
the
and
fled to
date
he
sought
Yathrib.
their
Medina, al-Madlnah,
becomes
now
era,
the
City,
Prophet.2
Muhammad
4.
Bakr
Yathrib
the
Abu
of Allah.
cave
this
and
prophet
Medina, A.D.
at
Muhammad
622-30, A.H.
1-8.
obscure
longer an
prophet, but a powerful chieftain,wieldingdespoticpower.
the
as
Justly do Muslims
regard Medina
birthplaceof
first took its characteristic
their religionfor here Islam
form
militant
as
a
organisation,relying for its success
less
Medina,
It is
to
to
erect
8., XIII.
The
the
no
sword.
as
the events
of his power
religioushistory. One
place of worship
of these
story of Muhammad's
consolidation
than
on
unnecessary,
the
and
secular
was
impossible to
and
years,
raids
than
the word
on
was
which
belong rather
of his
may
be
to
first acts
regarded
as
Muhammadan
era
of
is
usuallyindicated
"
as
A.H.
anno
hegirae(hegirabeing
"
According
Wellhausen
p.
form
inaccurate
313).
to
the
makes
hijrah).
ordinary view
the
year
bedn
It dates
the
in
not
from
622
"
but
History,II.
ISLAM
206
the
first
Mosque of Islam.
his private quarters.
he had
he had
of Abu
daughter
three
ten
he
had
of
found
of
many
and
to
influential.
Jews
Were
believingin
one
God, and
Muhammad
had
claimed
accept
him
lamented
the
in
who
hoped
Medina
be ?
But
Messiah, mocked
the Jews
at
his
win
to
numerous
were
"
People of
prophets whose
also
not
only
him
gave
the
Book,"
successor
refused
to
failures,and
his successes,
denounced
with
their
as
his
been
had
as
hampered by
people of Medina,
the
with
to
soon
himself
who
they
she
regards, although
over
affianced
been
of age, but
years
Enthusiastic
many.
Muhammad
lukewarmness
"
only
was
became
welcome,
Mosque,
Soon
after Khadijah's death
he marries Ayishah, the little
whom
to
of this
end
one
the
rivals
At
; now
Bakr,
She
years.
gained
her
Saudah
married
[i
them
great severity.
The
Mecca
refugees from
earning a livelihood
in
naturally found difficulty
in a strange city. Muhammad
sought
to relieve their needs
by institutinga close brotherhood
between
them
and the
Helpers," the loyal believers of
him
it is
to their city. But
Medina, who had summoned
clear
that
the
from
Refugees suffered much
poverty.
The Jews refused to help them, and their positionbecame
of livelihood
remained
desperate. One means
robbery
Muhammad
small expeditions
sent out some
by violence.
to raid caravans,
but they failed to bring back any booty.
These
have
shocked
not
attempts at freebooting would
"
"
the
Arabs, for
months
of truce
in Arabia.
change
Abdallah
the raid
The
of
when
alone
had
such
failure of these
policy
attacked
was
far Muhammad
so
and
a
caravan
violence
was
the sacred
condemned
company
in
observed
his followers
sacred
month.
of truce
to
under
Naturally
no
such
207
MUHAMMAD
i]
attack
would
be
expected,
and
considerable
this way
Muhammad
in
this
ordered
Whether
secured.
booty was
it.
outrage is not clear,1 but it is clear that he condoned
As usual, a revelation
ing
came.
They will ask thee concernis
in the Sacred
therein
Month.
war
Say : To war
in
is worse
of God
bad, but to turn aside from the cause
the sight of God."2
sufficient.
The
permissiongiven was
The booty was
;
divided, and the prisonersput to ransom
when
next
a raid was
organised,there was no lack of those
"
Syria under
was
likelyto
unusual
The
and
sent
that
the
but
their
from
attack
route
Meccans
learnt
Abu
returning
was
caravan
was
Some
safe.
counselled
ment,
retire-
was
fought."4
Muhammad
Some
who
triumph.
to satirise him
were
assassinated, and against such
dared
none
soon
protest. But his prosperity was
Meccans
had
imperilled. The
sought to avoid
1
For
"
Ibn
returned
the Muslim
Ishaq
in Ibn
tradition
in
Ilisham, translated
by
Margoliouth,
G.
Weil, II.
dared
crimes
to
conflict
336.
be
ISLAM
208
[i
The
route.
by sending their next caravan
by another
the caravan,
Muslims, hearing of this, attacked
captured
the goods, and only spared the lives of their two
prisoners
Meccans
condition
that they accepted |Islam. The
on
either fightor starve.
that they must
saw
They chose the
former, and
force
Medina
under
at Uhud.
The
Muslim
and
of these
towards
some
series of
At
army
This
pillagethe camp.
and
attacked
the
life
be
threw
who
had
out
that
Muslims
he
to
disaster.
Medina.
did
revelations
and
it
in alliance with
brieflyto
the
Meccans
review
not
were
re-establish
battle
was
ious.
victor-
were
the
of
Muhammad's
rear.
of martyrs,
devotion
until
him
could
he
next
this
the
front
who
When
was
from
was
Meccans
strong,
in
man
first the
slain Muhammad.
had
The
fresh
thousand
met
of their
several
Muhammad
killed
armies
two
the Muslims
in which
Muslims
themselves
rescued.
defeat
At
was
who
Sufyan. The
force was
only a
retreated.
advanced
men
Abu
singlecombats
length,when
killed,the Meccan
thousand
three
of
press
the Jews.
Muhammad's
in
explain
confidence
ally
Natur-
away
the
Muslims.1
of the
against Medina
in force
appeared
complete
escaping to
their attack.
to
the
from
succeeded
needed
the
them
saved
roused
cry
It is necessary
therefore
in
relations with the Jews
period.
At
Mecca,
Muhammad
referred
of himself
When
to
he
first
came
Medina
often
to
the
Jewish
as
he tolerated
the
Jews
and
"
turned
keep
to
the
Jerusalem
Day
1
in prayer,
of Atonement
as
and
a
he
time
bade
of
his followers
fasting,but
"", II.
257.
the
209
MUHAMMAD
i]
he
claims, and
his
rejected
Jews
he
religion,which
of the religionof Abraham
restoration
falsified.
had
They
perverted and
hostile to
miracles,
worked
he
The
them.
and
and
miracles
ordered
that
yet
prayer
substituted
A
Ramadan.
Jewish
of the
should
be
tribes2
another
tribe
refused, and
were
of
returned
Jews
and
when
property.
demanded
money
Medina.
They
they capitulated
when
besieged, and
wealthiest
their
still left in
of
month
the
all
length
ment
of Atone-
Day
fast of the
had
towards
directed, not
at
from
At
Prophet had
he
quarrelled with the
at Medina, besieged them,
Badr
him
who
them.1
for the
Jews
of
prophets
was
the
this
demanded
by
fast, the
new
after
month
from
victorious
slain
Mecca, and
been
founded,
and
of
them
reminded
he
increasingly
became
of their property.
lives, but robbed
to
refused
Another
had
Jewish
tribe, who
help their
allied themselves
in their time of need, now
co-religionist
Medina
with
the
on
Quraish, and Abu
Sufyan marched
The
with
of 10,000 men.
Muslims, however,
an
army
remained
the defensive,and he had to retire,as his army
on
was
had
their
granted
were
sufferingfrom
Abu
rendered
lack
of
forage.
Sufyan
The
Jews
He
assistance.
no
apparently
had
asked
the Sabbath
and
help, but it was
they could not
the Quraish departed, the Muslims
marched
fight. When
against the Jews, who asked that they might be allowed
to
at
last,
refused, and
emigrate, but permission was
through starvation, they had to capitulate. They asked
tribe with
whom
protection from a Medinese
they had
their
earlier
that
been
one
of that
chose
received.
doubtless
allied.
All that
tribe should
Sad, who
The
was
judgement
expected. The
! ", III. 180.
Muhammad
decide
their
smarting
he gave
men,
*
would
was
the
seven
or
Banu
was
mad
fate,and Muham-
under
Tbe
grant
wound
one
Muhammad
eight
Kainuka.
he had
hundred
ISLAM
210
number,
in
into
sold
husband
Muhammad
The
took
Jews
to
of Jews
Islam.
pretence of
and
distance
who
as
had
not
family
an
The
excuse.
tribute
as
pay
became
his bride
The
taking
stage
world.3
from
her,
marry
Medina,
with
town
not
adopted
with
the
even
policy which
remain
to
were
themselves
defended
their
was
into contact
come
in
pation
occu-
these
On
produce.
of Khaibar
marks,
Islam
who
in
he
The
Muhammad,
widow
is alluded
to in
by hastening on
to remarry
until
p. 362.
death,
husband,
to
and
some
Margoliouth
the
attacked
on
the
he
after her
ing
attack-
was
at Medina
Jews
; but
the
claims
the
evidently
such
summoned
message
25. 26.
S., XXXIII.
the marriage, violated
months
lived
his
Muhammad
and
says,
whole
indeed
had
Meccans, he
flouted
the
to
menace
incident
Mohammed,
were
world-success,
knew
whom
man
of her
Muhammad
attacking
of the
members
Dr.
as
became
had
now
male
brothers.2
which
at
For
those
The
"
her
plunder, but
killed,
faith.
Jews
half
coveted.
not
of a
killed,yet Safiyah, the widow
be
tortured
had
to
just caused
were
Muhammad
as
yet
besieged the
Muhammad
vessels
on
been
"
one
the
Raihanah,
they were
promised protection all save the members
silver
believed to have hidden some
family,who were
terms
of
considerable
length Muhammad
precedent. The Jews
in
executed
just
could
Jewish
her
At
.bravely.
had
He
children
and
women
Muhammad
became
the
concubine.
renounce
thus
Muhammad,
Khaibar, at a
as
to
colony
relatives
male
and
she refused
as
killed
Muhammad's
whose
be
to
were
[i
husband's
the
law
death.
looked
rulers
which
which
he
forbade
MUHAMMAD
i]
proclaimed
for Arabs
not
was
211
but
only,
for
of every
men
race.
Before
that
Islam
Mecca
could
should
the
years' truce
lesser pilgrimage
two
thousand
ten
with
their
had
agreement,
retired
This
of his uncles.2
with
On
country.
had
the
ward
of
time
the
in accordance
the
to
made
had
Mecca
entered
its inhabitants
after
followers
he
round,
came
necessary
leave
to
arranged
who
visit increased
the
was
his
prestige
he soon
felt himself
and popularit}',and
strong enough to
He
take
Mecca.
found
a
pretext for breaking the truce
broken
out
had
between
in a quarrel which
two
tribes,
allied to him, the other with the Meccans.
of which
was
one
He
one
Mecca
towards
advanced
with
an
Abu
himself
Sufyan, realisingthat
embraced
Islam, and the
without
serious
men.
images
sanctity of the
the
the
near
Kabah
the
came
resistance
Muslims
thousand
useless,
was
Mecca
entered
resistance.
The
there
of ten
army
call
Meccans,
Kabah
preserved and,
was
to
demolished,
were
prayer.
who
from
the
its summit,
amnesty
generous
bidden
but
was
to
zealous
to
adherent.
scholars
Some
mission
were
(e.g.T.
W.
hold
that
from
p.
was
29
conscious
ff.),but
the
of
proof
world
for
this
incomplete.
seems
*
This
concubines.
was
his last
marriage.
His
harim
now
numbered
ten
wives
and
two
ISLAM
212
Settlement
5. The
The
Arab
tribes, and
Muhammad
he
had
missed.
son
concubine.
naturally
Muslims
and
born
was
Muhammad
rich
gained
old
and
mad's
Muham-
booty.
of prosperity
this time
at
the
man
to
their
meet
their
secure,
to
other
defeated, though
were
than
alarmed
Mecca
leave
to
the
to
came
630-2, A. H. 8-11.
A.D.
of Arabia,
of
success
[i
him
called
him
after
Ibrahim,
the
But
patriarchwhose religionhe was
claiming to restore.
the prophet's domestic
been
to have
soon
happiness seems
clouded.
The unfair favour shown
to Mary, a slave,excited
the jealousy of his wives, led by the j^oung and imperious
to his aid, and
Ayishah. Once again a revelation came
he
told that
was
that, if
he
better
"
of
His
repented
fasting,both
Ibrahim
sorrow,
and
would
known
to
and
men
virgins."1
complainings, and
of their
domestic
thus
was
Lord
the
observant
wives
his wives
free to divorce
was
so,
wives,
peace
"
did
he, too,
great
months
old.2
Earlier, Muhammad
but
religions,
submitting to
non-Muslims
by
"
the
God
*
2
rule
and
pay
is
months
the
months
God
wherever
but
large numbers
embracing Islam, he
Arabs
in
were
forbad
authorised
and
Kabah,
if
and
lay
are
ye
wait
passed,
then
kill those
obligatory alms,
Gracious,
8., LXVI.
Muir,
the
sacred
besiege them,
So
eleven
the
visit
with
of ambush
and
that
of other
toleration
counselled
version
con-
the sword.
gods
them,
his
to
When'
other
now
had
and
let them
who
and
join
seize
kind
every
observe
prayer,
with
go their
way,
for
Merciful."3
5.
cit.,p. 429.
According to
old (op.cit.,
p. 449).
op.
Margoliouth, the
"
S., IX.
5.
child
died
when
213
MUHAMMAD
i]
Jews
and
became
Christians
to be
were
tributarypeoples.
"
Make
have
war
been
and
who
given
forbid
of those
such
upon
believe
as
that
not
in
not
The
*
say,
their
Jews
say,
Messiah
The
mouths
old
God
In
the
'
do
Ezra
is
son
son
with
following year
Greater
Pilgrimage, and
one
(the Pilgrimage) was
then
of God,'
God.'
of
resemble
They
battle
is
be
and
Such
humbled.
the
the
of the
Christians
sayings
in
infidels
of
saying
How
are
they misguided!" *
the
them
in the
or
the
whom
God,
God
which
Scriptures
last day,
His
and
Apostle have
profession of the truth,
to
Muhammad
henceforth
himself
made
make
the
the
Hajj
of the solemn
obligationsof a
Medina
returned
to
He
Muslim.
apparently in good
taken ill with fever,
later he was
health, but two months
So
and after some
days of illness,died in Ayishah's arms.
of sixty-three,the great Arab
at the age
passed away,
Muslims
the greatest
chief whom
as
everywhere revere
of the one
and the founder
of men
perfectreligion.
mad's.
MuhamNo life has been so variously characterised
as
for long made
Christian
of Islam
The
menace
writers ready to believe the worst
about
him, and to judge
who
endured
him not only harshly but unjustly. This man,
of his mission, was
of hardship in the interests
ten
years
could
not
not
mere
a
impostor. An entirely false man
of a great religion. Carlyle
the
have
founder
become
it seems
Yet
was
impossible to reconcile
right there.
the Muhammad
of history the ideal figureof some
with
of
his admirers.
Thus, in his brilliant apologiafor the prophet,
All speaks of his life as
consecrated, first
Syed Ameer
and
last,to the service of God and of humanity. Is there
another
be compared
to
to
his, with all its trials and
temptations ? Is there another which has stood the fire
of the
? "2
unscathed
But
out
the
come
world, and
to
"
The
Spiritof Islam,
p. 110.
ISLAM
214
character
he
Muslim
early
whatever,
of
meaning
modern
of
conventions
cool
standards,
place
in
is
religion,
he
as
He
thus
saint, the
It
is
with
fear
will
the
is
e.g.
wife
with
an
4
"
not
really
Zaid.
oracle
Goldziher,
the
(S.,
then
equitably,
the
adopted
XXXIII.
Vorlesungen
of
no
has
said,
not
wish
became
in
him
light
which
in
way
the
only
"
character
marry
up
Ibn
Ishaq
actuated
to
Ameer
only."
one
who
concubines
was
to
to-day.
did
sees
wives
argues
341
altruistic
(op. cit., p.
four
AH
by
p.
if
that
190).
they
this
polygamy.
sacred
son
of
authorised
are
prohibition
of
his
sacrifice
believers
made
or
of
man.
matter-of-fact
Muhammad
that
show
and
that
ages
perfect
married
to
act
violation
the
of
the
or
undergoing
was
later
his
founder
world
prophet
and
scholars
saint
was
of
compare
attempt
S., IV.
in
command
He
piety
to
be
to
Muhammad
"
and
they
himself
the
women
All's
Thus
is
instructive
Ameer
motives,
feel
the
Islamic
of
greatest
thaumaturge,
the
mentions
the
and
men,
the
as
in
His
Alexander
of
that,
his
and
tribes.
with
force
active
an
regarded."4
It
prince.
of
in
his
By
man.
fervour,
masters
theirs
into
judged
was,
severed
ranks
supreme
than
still
is
not
He
the
kindly
of
moral
lapses
history
religious
nation
secure.
greater
one
did
be
to
is
among
influence
But,
made
history
Napoleon
"
he
his
by
the
occasional
and
humane
obvious
cultivated,
against
of
ing
explain-
the
to
offences
and
in
the
by
by
or
repugnant
few
given
reached
only
Muhammad
genius,
wisdom,
is
a
that
not
tradition,
country,3
the
incommunicable
is
early
from
his
vengeance,
Arab
and
Quran,'2'
Apart
man.
savage
in
the
is
prophet
biographers,1
away
by
the
assigns
[i
months
a
"
of
truce
which
marriage
1-3
and
37).
iiber
den
Islam,
p.
21.
and
he
his
felt
marriage
it
necessary
with
Zainab,
to
justify
II."
FOUNDATIONS
THE
Muhammad
WHEN
Muslims
were
their
Prophet
they
even
when
or
for
the
of
the
of
thus
in
and
familiar
most
Quran,
the
Muslims
It
the
is
that
Islamic
from
analogy
first
the
Quran
an
and
based
his
For
of
it
all
the
of
the
the
of
Quran
in
men."
the
215
Faith
and
we
to
are
branches,
see
the
angel
compiled
tells
of
search
told
white
of
next
us
Quran
Zaid,
Differences
of Islam,
book.
the
was
ordered
Prophet,
palm
on
from
.number
battle,
together,
"
memory
place
in
by
for
Tradition
the
at
and
used
Quran
know.
not
killed
amanuensis
compilation
the
do
Islam
other
any
receive
the
alarmed
been
bring
and
bones,
How
we
Khalif,
had
who
been
Allah.1
to
himself
to
of
Recitation,"
applied
professed
form
present
"
Muhammad
he
book
sacred
or
never
which
from
or
reciters
had
were
consensus
of
arguments
the
Lesson,"
is
which
Gabriel,
its
"
word
word
for
name
the
this
revelations
in
or
Quran.
The
is
the
by
the
to
foundations
three
traditions
varied,
made
was
state.
theologians.
authoritative
The
appeal
in
life,
private
by
sometimes
find
to
military
great
life, but,
to
of
of
acts
failed
supplemented
these
completed
were
guide
they
of
needs
these
and
words
minute
the
be
as
meaning,
Believers,
1.
for
to
and,
Prophet
orthodoxy
compiled,
was
complex
had
ambiguous
of
and
the
in
incomplete.
was
comprehensive
directions
new
Quran
The
had
ISLAM
system
that
sure
Quran
the
unambiguous
his
died
Pious
it
OF
out
that
who
the
he
stones,
reading
section.
ISLAM
216
the
the work
to revise
recension
This
all other
of the
third
with
copies were
help of
the
the
know
the
three
authoritative
one
Whatever
destroyed.
be assumed
present Quran,
it may
of the
substantiallythose
appointed Zaid
prominent Quraish.
Khalif, Uthman,
made
was
[ii
in which
circumstances
be
that
The
Prophet.
text, and
the
origin
its words
are
is
difficulty
his words
to
uttered.
were
The
compiled into Surahs*
compilers
the Surahs
of seeking to arrange
of the Quran, instead
them
their
in accordance
with
chronologically,arrange
of the Surahs
are
clearlycomposite, it is
length. As some
than
scholars to do more
impossible for modern
suggest
This seems
their correct order.
to be, roughly, the reverse
of the traditional, for the terse, short, chapters belong
usually to the early part of his prophetic career, whilst the
detailed
more
likely*to
longer and more
chapters are
of his old age.
reflect the legislative
utterances
All sections
of Islam
recognise the authority of the
His
speeches
Quran
are
found
have
: none
it in itself sufficient.
The, Traditions.
2.
The
Quran does
not
provide
State
which
ruled
required by
-over
by men
and
the
spheres.
was
secular
enough
And
to
the
Men
the
was
still treasured
revealed
prophet, which
(sunnah2), and the pious would
of
the
in
order
1
homily
2
"
originof
The
XXIV.
Sunnah
is
the
"A
Surah
is often
and
which
taken
is often
we
to
in its technical
hadlth,
"
tradition."
have
mean
used
sent
sense,
In
with
private believer.
the
meet
traditions
down
sacred
(See Goldziher,
the
the
and
tradition,but
"
full
(hadlth)
his
is still uncertain.
word
spiritual
ordinary conduct
undertake
long journeys
traditions
of the Prophet,
authentic
discourse, and
or
custom,"
stated
learn
to
the
did not
Quran
as
militant,
its instructions
were
of the
Church
in both
supreme
Nor
such
legislation,
activities of the
compilation
Islam.
of
needs
were
all the
cover
thus
who
detailed
Quran
verb
"
it
sent
evidently means
down,"
e.g.
S.,
sanctioned."
Sunnah
"
itself is used
; the form
Vorlesungenliber den
custom
to denote
in which
it is
Islam, p. 41.)
FOUNDATIONS
n]
there
for
of
Khalif
he
remarked
have
looked
he
second
the
Umar,
as
Qurdns
his
not
divinelyinspired,
was
Thus
validity.
permanent
is said to
said
and
did
217
belief that
deepening
all that
only, but
and
the
was
ISLAM
OF
the
toward
black
stone
at
Mecca,
only a
stone
and
canst
If I had
have
not
in
so, but
done
importance
Khalif
first four
of the
Prophet
of the
As
s.
that
do
; canst
art
harm.
no
I do it."1
Prophet
Next
is the Sunnah
natural, there
was
thou
thee, I would
kissed
of that
account
Sunnah
the
to
benefit
no
the
on
I know
God,
By
grant
that
known
not
"
much
was
At length2 six
diversityin regard to these traditions.
books, compiled by theologians of third century (A.H.),
were
(Sunriis)as the
accepted by the Traditionalists
"
six
books."
correct
of Opinion (Ijmd).
3. Consensus
The
orthodox
tradition
shall
never
lay
assigns to
opinion was
the
Prophet,
it
At
in the
felt that
all be
were
the
those
mistaken.
had
to
be
people
consensus
had
Later
of
known
the
meaning.
very
from
laws
derived
My
Companions
who
technical
gained a more
of the Prophet had
become
often contradictory,and
yet
traditions
"
first
of the
views
and
consensus,
words
in error."
was
not
the
consensus,
traditions
and
as
ijmd,
on
Muhammad
sought
could
Muhammad
and
stress
be unanimous
of
ijmd,
much
word
The
numerous,
the
for the
Quran
istration
admin-
of the
Different schools
growing Islamic state.
jurisprudence arose, which sought to bring order out
Their
chaos.
Only four of these schools survive.
of
of
founders, who
A.H.,
are
date
from
the
second
and
Their
third
centuries
the
Indian Archipelago,
Malabar
Coast, and
Lower
Egypt.
ISLAM
218
in
detail,
and
their
agree,
which
ijmd,
all
regarded
agreement
forms
are
is
of
consensus
opinion,
orthodox
all
for
authority
they
Where
orthodox.
as
infallible
an
[n
Muslims.
4.
Inference
Many
as
could
and
by Analogy
not
the
cover
orthodox,
legitimate
as
learned
the
have
able
were
in
enjoined
similar
particular
recognised
it
By
(qiyds).
would
in
decision
his
by
case,
of
majority
Muhammad
what
life,
public
was
analogy
deduce
to
By
ally
natur-
some
instance.
Ijmd
and
systems
of
qiyds
consult
As
law
the
"
have
And
issued
be
to
the
as
four
in
their
guided
of
the
the
assigned
are
are
the
cannot
scholars
by
people
my
Muslims
have
Muhammad
to
of
of
they
used
be
to
now
majority
great
of
compilation
themselves,
learned
The
the
judgements
schools.
words,
in
and
the
books
authoritative
various
used
were
jurisprudence,
interpretation.
by
of
method
they
and
private
of argument
method
one
the
"
of
Prophet,
early required.
were
only
the
detail
every
casuists
expert
of
traditions
the
were
(Qiyds).
of
prophets
Israel."1
(3)
Lower
The
whose
and
School
School
fatwa.
Malik
of
Ahmad
adherents
Every orthodox
general, guided
1
of
ibn
Anas,
which
is dominant
in
Islamic
Africa,
outside
Egypt.
(4)
in
The
Goldziher,
In
Muslim
op.
are
ibn
found
Muslim
by
its
is
expected
and
to
belong
to
than
the
others,
Arabia.
Eastern
of
one
these
schools
and
to
be,
enactments.
cit., p.
lands
Central
influential
is less
which
Hanbal,
in
70.
official
The
muftis
scholar
are
is
called
provided
by
mufti
the
and
State.
his
decision
THE*
III."
PRACTICAL
AND
FAITH
ISLAM
OF
of
creed
THE
is
Muhammad
its
around
faith
is
is
in
up
but
short
the
been
has
articles
Scriptures, Prophets,
Angels,
but
simple,
theology
six
and
Allah,
and
of
body
great
God
no
messenger,"
his
is summed
God,
There
explanation
which
evolved,
"
Islam,
DUTIES
Muslim
of
and
Judgement,
Decrees.
God.
1.
We
of
Allah.
used
Allah
alone
well
its
"
prefix,
Merciful."
the
Allah,
belong
and
to
of
These
to
are
be
Allah
Quran,
ascribed
sought
by
are
given by
later
in
the
discuss,
Al
Ildh,
U.
W.
the
the
codify,
or
God.
Ilah
Old
The
he
"
the
the
out
applies
as
to
ness
richGod.
ninety-nine
beautiful
names"
were
unwilling,
Muslims
to
properly
more
Muhammad's
corresponds
Testament,
bring
names
of these
of
thought
which
to
has
one
Compassionate,
traditionalists
third
Quran.
the
the
God
to
nature
less than
in
alone,
but
Muhammad's
as
he
unconditioned
Surah
every
word
reigns
of
Allah,
is
divine
found
first, to
at
of
Muhammad
but
number,
and
as
the
God
longer
no
The
progeny.
that
spoke
must
men
almighty,
name
feelings
names
or
merciful,
the
in
man.
the
is
Exalted
find
we
activities
is
In
and
emphasise
God
yet he
and
God,
consort
Muhammad
vividness
was
to
rival.1
power,
what
having
as
served
without
in
with
of him
speak
as
seen
have
teaching
Hebrew
Eloah,
the
about
Mighty
one.
1
of
See
these
H.
names,
see
Stanton,
Hughes,
The
33.
2.
For
complete
list
ISLAM
220
God,
and
felt that
they
as
discussion
such
early history of
The
irreverent.
[in
unprofitable
was
Muslim
heresies
is
in confutation
of
that it was
appear
their
orthodox
had at length to overcome
them, that
the
reluctance
to
they
they
that
of the
existence
different views
said
others
the
to
as
were
Some
Seven
thus
were
and
there
God.
about
ledge,
assigned to God : Life, Power, KnowWill, Hearing, Seeing, and Speech. All were
attributes
agreed
doctrine
their
state
as
first four
are
eternal, and
are
eternal
but
of their existence.
mode
to the
attributes,but
of the
of
essence
distinct from
His
God
essence,
God
the
last three
is His
Quran
eternal
and
originatedwords
God
the
and
Quran
difference
not
was
of view
The
word.
was
Mutazilites
Thus
the
that
the
this.
denied
serious
enough
angels
is
to
long
cause
strife
bloodshed.
and
2. The
Angels.
of
Greatest
all the
through
messenger,
whom
In the
his revelations.
Gabriel
Muhammad
Quran he
(Jibrdil),God's
received
is called the
many
of
holy spirit.
With
him
strengthened Jesus.2
Muslim
thought commonly associates Izrdil,who receives
in whose
at death, Israfil,
the souls of men
charge is the
Trumpet of Doom, and Michael (Mikdl], whose task it is
what
In the
to provide living things with
they need.
read
that
the angels are
the messengers
of
Quran, we
it was,
He
Modern
denotes
"
Indian
Ali,claim
Ameer
"
read, who
we
those
reformers
to be
who
of Muslim
faith
representatives
to-day of
separatethemselves,"
and
practice,such
these Mutazilites.
as
Sir
The word
Syed
itself
ARTICLES
in]
OF
FAITH
221
the
are
devil enemies.
his work
3. The
In
The
devil
has
under
him
devils who
do
of evil.
Scriptures.
the
Quran
Scripture is The
in distinction
the
from
word, Quran,
Writing (al-kitdb)
which means
a recitation,
or reading. The
Writing (al-kitdb)
most
frequently denotes the Quran itself,but is also used
in reference
to other
scriptures,and especiallyto the Law
of Moses, the Psalms
the Evangel (Injil)
of David, and
of Jesus.
It is clear that Muhammad
was
greatly
very
indebted
to the Old
Testament, and he is able also to use
familiar phrases from
the New
ledge
Testament, but his knowof the Bible was
inaccurate, and apparently derived
from hearsay. Thus
he confuses
Mary (Miriam),the sister
of Aaron, with Mary, the mother
of Jesus,6 and only in one
1
s., xxxv.
S., XL.
7.
Shaitan
is
Greek
the
i.
diabdos.
word
common
*
"
modification
of the
"
s., LXX.
3.
S.-,LXXII.
Hebrew
S., XIX.
for
14.
Satan, whilst
29. 30.
Iblis
comes
from
the
ISLAM
222
he
make
place
does
When
the
proof
they
of Muhammad's
"
People
verbal
of
Book
[in
from
quotation
refused
to
in their
see
Bible.1
the
Scriptures
because
them
claims, he denounced
"
in
Scriptures with their tongues
in
order that the people might believe
that
things were
their Scriptureswhich
The
not.2
were
early commentators
preted
take this in its natural
meaning, that the Jews misintertheir scriptures,or falselyclaimed
to find things
in them
view
of later
which
were
missing. The common
orthodoxy is that the written text of the Bible has been
wilfullycorrupted, and in this way its discrepancieswith
the Quran can
be explained.
All previous Scriptures3 are
abrogated by the Quran.
This is a revelation given in Arabic
and imparted by Allah
tortured
the
Muhammad.
to
hold
that
of it
were
Muslims
is the
the
by
the
Book
final revelation
The
the
as
in Arabic
Muhammad.
to
of miraculous
Muslims
and
Portions
uncreated.
perfection.
of all sects
are
It
prepared
of its teaching.
infallibility
Prophets.
Muslims
some
Allah
Muslims
orthodox
seen,
is eternal, and
down
regard
have
we
Quran
sent
to defend
4.
As
say
believe
that
hundred
two
there
thousand.
been
have
In the
prophets
many
Quran
two
words
are
denote
to
the
is called in the
Allah,
and
creed
Muhammad
of Islam,
"
There
is
no
God
but
Rasul, His
Messenger, or
Quran mentions
Apostle." The
twenty-eight prophets
be
of whom
several, possibly twenty-five,may
by name,
1
Psalm
In
Muhammad
to
in
S., XXI.
the
Law
z
105.
S., III. 72.
Moses, the Psalms of David, and the Injllof Jesus,
taught by Allah to Adam, S., II. 35, and of scriptures
of
speaks of words
and
also to Abraham
Aaron.
down
from heaven
104.
as
given
sent
37. 29
addition
is his
Later
tradition
gives the
number
of books
OF
ARTICLES
in]
identified
with
Bible
223
FAITH
To
characters.
of
the
most
the
heads
Quran
be allowed
these
Adam,
last
to intercede
the
of
chosen
God
exalted
of their
judgement,
They are
prophet
the
Noah,
the
them
six
sometimes
by
his
personal name
(Messiah). He
by Ms title Masih
Messenger (Rasul}of God,
of
God,
in
this
the Word
world
and
from
Not
only
and
the
did
to
crucified.
hints
God
what
at
Jesus
did
before
He
heal the
He
His
next.
spoke
to
blind
and
has
not
His
common
will
all the
to
up
become
die, but
death,
Him, and
Him
the
as
miraculous,
was
Mother.
His
vindicate
did
not
suffer
likeness
return
people
sometimes
of
birth
are
took
assigned to Him
making birds from clay.
It was
be crucified.
only His
as
Him
the
described
is
Servant
the
the Word
God,
cradle
of
Isa
again
of the
on
Book
earth, and,
shall believe
He will be a witness
Day of Resurrection
the
against them.3
Although Jesus is to Muhammad
greatest of the prophets who preceded him, He is the servant
of God, and
His Son.
Not
not
unnaturally, Muhammad
thought that the Trinity the Christians worshipped was
of God
the Father, God
the ,Son, and
the Virgin Mary,
on
and
he
men
take
makes
Him
See
It is not
Jesus
and
Surahs
especially
"Isa."
It
rhyme
with
"
in the
S., IV.
clear
His
HI.
protest
mother
IV. and
to
as
God
that
He
two
Gods
beside
bade
never
God.4
XIX.
why Muhammad
changed the originalname
is possiblethat the change was
merely due to his
Musa
(Moses). (Stanton,op. cit.,
p. 47.)
"
AS. V.
156, 157, butcp. S., III. 48.
"Yeshu"
desire
116.
to
into
make
it
ISLAM
224
It
is Muhammad
in the
"
Quran,
herald."
who, according
is the
He
[in
final
"
is
He
prophet.
his
is
"
"
warner
apostle that
an
Ahmad."2
be
to
shall
He
and
announce
been
has
disobey
coming was
to
whose
announce
shall
name
mankind
large
at
threaten."3
It is
interestingto
Prophets of whom
the
after me,
"to
sent
come
and
To
teaching
own
Muslims."1
first of
the
to
Jesus
that
notice
only
of
one
Muhammad
is recorded.
sin
no
is the
is bidden
Quran
the
to
Muhammad
words
names
assigned to
divine,is yet
not
him
than
more
"
prophets, and
place
him
in
the
becomes
miracles, he
no
of all the
greatest thaumaturge
"
for
pray
the
lordly
category which,
if
humanj
Judgement.
5.
We
have
already
heaven
sensuous
began
and
that
seen
the
his mission.
it
with
was
threat
of
At
death
the
fieryhell
promise
that
mad
Muham-
takes
Allah
of
souls
to
Himself.
be
Only for the believing dead
may
prayer
uttered.
the Day of Judgement,
Unexpectedly shall come
the graves
when
shall be opened and all will be summoned
frheir deeds
before the Judgement
of Allah, when
Throne
shall be manifest.
Those
balances
whose
are
heavy shall
to
balances
are
rejoice,those whose
light shall go down
the pit.5
'
s., xxxix.
5., LXI.
Muhammad
with
8
"
14.
6. Ahmad,
a bye-form of Muhammad,
means
had heard of Christ's promise of the Paraclete
"
and
praised." Probably
confused
"
periclytos," praised."
S., XXXIV.
27.
"
S., LXXX.
S., CI.
5.
the
word
OF
ARTICLES
in]
Each
his book
will have
man
225
FAITH
shall
blessed
; the
of deeds
in the left.1
right hand, and the damned
In the Quran Muhammad
speaks of a path (Sirat). Along
and the gods whom
this path to hell go sinners and demons
Tradition
this Sir at the name
makes
they have adored.2
of the Bridge,
sharper than the edge of a sword, finer
will
than
Muslims
Some
hell."3
a
hair, suspended over
be saved, others will fall into hell,as will all unbelievers.
The orthodox
believe that
only unbelievers will remain
in hell for ever.
ing
to which, accordThe gloriousstation
shall be exalted, is taken
to the
Quran, Muhammad
his work
of intercession.
to mean
Already he intercedes
for all who
for men,
and
at the Last Day he will intercede
believe in him.
Tradition
teaching
amplifiesMuhammad's
the bliss of the blessed and
the torture
of the damned,
on
and
told that, whereas
hell has seven
divisions,
we
are
hold
it in
the
"
"
"
heaven
than
has
His
6. The
mercy
is
greater
justice.
doctrine
Muslims
men
for God's
more,
Decrees.
No
by
division
one
of Islam
this
than
summoned
are
choose, and
of
"
decree."5
God
All
will
freely discussed
decrees.
In the Quran
if they were
free to
as
been
God's
believe
to
of Allah.4
decree
has
more
events
of life
things
were
mislead
are
referred
after
created
the
fixed
He
pleaseth, and
whom
He pleaseth He will place upon
the straightpath."6
The
Free-thinking Mutazilites
asserted, in spite of this,
man's
freedom.
The orthodox
hold in theory a mediating
view which
will some
small scope, but in
gives to human
Islam has so emphasised God's absolute
practiceorthodox
1
S., LXIX.
Cp.
but
The
its
the
whom
to
19. 25.
teachingof
well-known
meaning
cit.,p. 54.)
5
S., LIV.,
49.
word
is the
XXXVII.
--S.,
(see p. 81).
later Zoroastrianisin
same,
Kismet
viz.
(qismat)is
"
not
used
23.
in this
apportionment." (See H.
"
S., VL
39.
sense
V. W.
in the
Quran
Stanton, op.
ISLAM
226
sovereignty
fatalism
and
that
has
become
left for
is
room
no
[in
human
characteristic
the
freedom,
of Muslim
note
piety.
The
Practical
of Islam.
Duties
"
1. The
which
Recital
Confessionof
duty
is not
was
believers
by
reads,
"
Faith
There
is
(theKalimah),
God
no
but
Allah,
and
so
the
of
is
bound
are
of the
means
His
messenger
likewise
to
which
Kalimah,
their
confess
is
faith, and
do
of
combination
Quran.
at five stated periods.
2. The Recital of set Prayers (Salat),
Prayers are to be preceded by ablutions or, if water cannot
be obtained, by scouring with sand.
They may be uttered
if uttered in a mosque,
in private,but are more
meritorious
clauses
two
and
when
of the
praying
the
Muslim
should
turn
toward
the
Kabah.
fast which
a
Thirty Days' Fast at Ramadan,
involves complete abstinence
from sunrise to sunset.1
used
for almsgiving.
4. Almsgiving.
Two
words
are
One
(Zakdt) (literally
"purification"),denotes alms which
Such
are
obligatory for all but the poorest Muslims.
almsgiving is an integralpart of religionand, as its name
(sadaqah,
denotes, is of purifying effect. The other word
free-will
offerings,
literally "righteousness") denotes
3. The
such
5.
by
as
those
The
every
made
at the end
Pilgrimage (Hajj) to
able-bodied
1
In India
Muslim
Ramadan
Mecca.
at least
becomes
This
once.
Ramazan.
should
be made
DUTIES
PRACTICAL
in]
In
enjoined,
but
pilgrimage
of
after
feast
extra
he
chose
the
of
religion
is
it
him
on
themselves
to
Islam
something
to
owes
Judaism
Allah
and
and
his
Arab
to
in
the
The
method
of
duty
summed
but
of
jihad
the
peaceful
part
to
cling
firmly
and
are
confident,
all
others
for,
faith
as
through
he
in
but
God
him,
his
See
S.,
has
IX.
for
the
God,
God's
prophet,
will
the
most
Muslims
devout
religion
given
of
are
unbelievers.
way
as
it
in
prophet
all
seen,
much
very
against
Muhammad
that
was,
and
given
now
"
have
we
the
who
submitted
elements
war,
propaganda,
the
to
As
two
word
Those
have
as
has
the
in
"
paganism,
religious
of
saying
up
they
Muhammad
jihad,1
the
rich
the
relatives.
"
and
by
alms
prophet.
Christianity,
belief
the
original
for
Muslims,
are
of
submission.
Islam,
"
believe
of
support
obedience
lesser
the
parents
sacrifices
of
Muhammad
describe
to
giving
obviously
not
making
to
the
offering
and
prayers,
The
obedience
the
Quran
the
husband
her
to
in
Mecca
duties,
seven
are
implied
to
wife
there
addition,
227
supersede
final
tion.
revela-
IV."
The
understand
look
left
a
factions.
and
ISLAM
at
his
At
died,
and
directed.
were
the
Umar
wealth
death
He
and
of
was
no
been
succeeded
by
Through Umar's
captured, Persia
and
no
successor.
of
the
friend, and
years
Umar
energy,
of Islam
power
up
there
into
initiative,Abu
Two
wife.
and
breaking
one
his closest
it is necessary
Islam.
Muhammad
sect
successor,
Islam
Umar's
had
his favourite
nominated
the claims
nominated
length, at
Muhammad,
Ayishah,
origin of this
early history of
the
had
Khalif.
made
the
little at
son,
no
danger
of
OF
Shiahs.
To
to
SECTS
THE
as
party
Bakr
early
the
was
Damascus
was
converts
of
father
later, Abu
Abu
was
Bakr
Bakr
and
had
salem
Jeru-
and
of
the husband
and
All,a cousin of Muhammad,
of Fatimah,
his daughter.
made
Instead, Uthman
was
Khalif.1
Although one of the Companions of Muhammad,
and a
to Medina
at the time
of the Migration,
Refugee
he belonged to the Umayyad
family, and his election represented
the triumph of the old aristocracy of Mecca, which
had
for long opposed Muhammad,
Muslims
and
become
with
the devout
only under
saw
compulsion ; and soon
who
had
shared
Muhammad's
indignation men
sufferings
dismissed
from
office to make
to
for Umayyads,
room
whom
Islam
owed
broke
out, and
nothing. Insurrections
at length in A.H.
assassinated
at Medina.
was
35, Uthman
"
"
In the confusion
which
his
his
election,but
reign
1
In
was
A.H.
troubled.
23.
of AH
The
secured
killingof
SECTS
THE
iv]
229
to many
scandalous,
Prophet seemed
All was
and
by
suspected of complicity in the murder
ensued.
At first All
he had
which
profited. Civil war
of Syria, Muawiya,1
victorious, but the Governor
was
an
Umayyad, took the field against him with a strong
For
long All resisted, but at length foolishly
army.
his claims to the
announced
that he was
ready to submit
This
action
Khalif ate to arbitration.
estranged against
him the fanatics of Islam, who
were
supporting him, not on
personal grounds, but in protest against the degeneracy
of Islam
for which
they had held Uthman
responsible.
All should
seek to establish
In their indignation that
his claims
by argument, instead of by the test of battle,
the Judgement of God, they deserted
seemed
which
to them
to them
his army,
and, as all Islam seemed
corrupt, they
called Kharijites,or
the first sect and are
Goersbecame
in a bloody battle,but in A.H.
All defeated
them
out."
40
Thus
of this sect.
died the fourth of the
killed by one
was
the
whom
Khalifs
the
orthodox, glossing over
story of
four rightlyguided Khalifs."
strife and bloodshed, call the
of the
Companion
"
"
All's
succeeded
Hasan,
son,
Umayyad
poisoned in
of the
to
of
to
one
by
of three
and
Husain
the
his infant
of the
descendants
little
made
One
him.
abandon
to
he
and
son
permanent
by
out
son
were
they
Prophet,
himself
were
the breach
the
killed.
between
time
of
people
of
at Karbala
followers
were
it
Hasan
little company
met
was
left,but
and
His
refused
slain,till only
cared
none
was
year
founder
.
later,at
with
men.
one
the
urged by
set
next
Khalif
as
years
was
thousand
the
became
fortyfollowers,and
and
hundred
force
He
Khalif.
become
in
well
as
Twelve
49.
A.H.
who
Muawiya,
dynasty, a king
him, but
to
long before
Their
slay
his
tragic death
the orthodox
and
his
followers.
Thus, within
1
He
was
son
fiftyyears
of Abu
of the
Sufyan, Muhammad's
enemy.
ISLAM
230
[iv
was
three
into
"
of
As
is
of whom
in
importance
After
and
in
up
still survive
false
not
again into
in East
parts of North
death
tragic
between
peace
divided
but
Muslims.
sects,
many
Africa, especially
Africa.1
Of far greater
the Shiahs.
are
the
tolerated,
have
Ibadites
the
Zanzibar,
the
Unable
for
be
Book," may
natural, they
of
Shiahs
win
to
Muhammad's
and
the
the
descendants,
Sunnis
Khalifate
of
became
united
possible.
im-
Islam
of the
descendant
selves
Prophet, the Shiahs busied themwith the religious
implicatesof their loyalty to All.
Orthodox
Islam
in him
a
sees
rightly guided Khalif,
but the Shiahs ascribe him far higher honour, and many
of
them
and
claim
regard the first three Khalifs as usurpers
a
Muhammad
that
had
who
intended
first Imam,
Ali to succeed
and
in every
him
age
from
the
since there
is
is the
spiritualhead of Islam.2
Naturally
this religious
belief was
utilised by revolutionaries
and the
ful
earlyhistoryof the Shiahs is largelythe historyof unsuccessrevolts.
The
Khalif
of the orthodox
his
might owe
of the Shiahs
had an
position to election,but the Imam
inherent
qualificationfor his office. In him dwelt that
an
In
North
Goldziher,
*
Imam
op.
"
they
of the
to denote
correspondsto
one
are
more
four
who
On
this sect,
see
208.
leader."
means
the founders
used
Africa
cit.,207.
It is used by
accepted schools
is at
the Khalif
once
Pope
and
of the Sunnis.
the
of
Sunnis,
as
we
have
seen,
to denote
SECTS
THE
iv]
light of
He
God
which
is
sinless,and
earth, can demand
said
that
Shiahs
cannot
is this
that
the
the
as
between
the
base
their
Sunnis
of God
vicar
It has
obedience.
difference
Muhammad
with
united
and,
err,
absolute
chief
the
been
had
231
been
often
the
and
Sunnis
on
religiouslife
on
of the
Traditions
Sunnis.
The
real difference
this
lies in
the
that
Shiahs
his descendants,
to All and
religionon devotion
and
traditions
of the
justifytheir loyalty by their own
The sufferings
of All and Husain
teaching of Muhammad.1
the
commemorated
festival
of
at
are
by the Shiahs
and
Muharram2
when
for ten days sermons
symbols recall
the tragedy of Karbala, which
is
to them
to the devout
the supreme
martyrdom of history. Confidentlythey look
base
their
for
the
the
last of the
of
appearance
Imams,
lacked.
others
about
the
the
will win
who
Naturally
of this
nature
the
there
Guided
One,"
the
public success
has
been
controversy
this has
and
Imam,
"
the
Madhi,
caused
much
division.
The
most
Imams,
who
important
or,
dominant
are
of
descendants
end
has
as
been
down
the Madhi.
tenens, and
to
the
was
taken
from
men,
Imam,
hidden
This
Persia.
in
AH
called,the
it is often
as
of the Shiahs
sect
So the
Shah
till God
of the twelve
is that
sect
of the
Imamites,
sect
traces
the
eleventh
from
up
but
Imam.
earth
will
of Persia
direct
and
return
is
His
mere
since
at
the
locum
is
Op. cit.,pp.
So
madan
reigns only
240
and
called because
241.
it takes
3
year.
P. B, Macdonald,
op,
placein Muharram,
in Baghdad in
Born
cit.,
p. 38,
the
A.D.
first month
of the Muham
872.
6
Mujtahids
ISLAM
232
founder1
himself
He
that
men
he
of his
Africa
of All
Fatimid
the
ruled
and
Ismailians
at
still found
are
any
as
such,
North
in
eleventh
of
force
arms.
times
their
They recognise as
the
and,
by
from
the
head
son
grand-
Persia.
He
movement
in the
arose
views
things
conquered Egypt
importance also
Of
which
in
the
founded
later
Ismailian
furthered
all
Madhi
centuries.3
Assassins4
hidden,
historyfor
and
Fatimah,
for two
of the
century, and
and
exile,but
be the
to
and
his views.
to
in Muslim
himself
represented
became
converts
in
Imams,
seven
Imam, and
seventh,
dynasty,2 which
there
Order
is the
win
died
flee,and
proclaimed
descendant
only
missionaries,who
out
great influence
had
began
hidden
this, the
of
they might
to
been
had
the
helper
sent
himself
had
the
as
Imam.
all
there
of which
to
that
taught
[iv
Fatimah,
of
leaders
the
Assassins.
Wahhabls.
The
Wahhabi
The
reproduce
primitive
Wahhab
his
of
sect
the
in
is of interest
world
modern
Islam.
the
him
to
ibn
by
contrary
the
and
luxury
attempt
to
to
simplicity of
stern
shocked
was
Their
contemporaries.
seemed
sincere
founder, Muhammad
The
(A.D. 1691-1787)
alike
as
Abd
al
degeneracy
their
the
superstitions
of
message
to return
to the Quran and the
Prophet. They needed
of the Companions of the Prophet and to ignore
Traditions
that
of the four founders
of the
all later teaching, even
Eager
systems of jurisprudence,recognised as orthodox.
the worship
to emphasise the unity of God, he attacked
the
of the tombs
1
Abdullah
of Muhammad
ibn Maimun
2
Assassin
hemp,
with
is the
which
and
(died A.D.
A.D.
English form
"
of
Hasshdshm,
the members
of Muslim
or
occultist who
874), a Persian
909.
it is believed
of AH
A.D.
salem.
lived in Jeru-
969-1171.
drinkers
of the
saints.
sect
of Hashish, an extract of
at times drugged.
were
God
alone
must
opposition, but
Muhammad
in the
ibn
of
cause
233
SECTS
THE
iv]
confident
truth, and
that
married
in battle would
This
Chief
daughter
WahhabI
dynasty.
the
founder
No
since
to certain
go straightto heaven.
and
became
of the reformer
died
who
those
of the
ated,
worship of saints or relics is tolerand
rosaries
and
luxury are prohibited. As
every
tobacco
and
coffee were
used
not
by the Prophet and his
The
forbidden.
jihad, or
Companions, these, too, are
believers
on
religiouswar, they held to be incumbent
everywhere. These fierce fanatics met with great success,
and
in A.D.
1803
and Medina,
they captured both Mecca
and removed
their worship all that they held to be
from
the accretions
of later superstition. After nine years they
armies,
were
expelled from the sacred cities by Turkish
and the fourth WahhabI
ruler was
captured and afterwards
has
executed
at
Constantinople. Their politicalpower
been
The
restricted
WahhabI
by Sayyed
made
a
movement
Ahmad2
of
Mecca, became
at
sacred
the
war,
against the
war
and
killed
was
continued
movement
found
follower
in many
itself appears
Arabia
in
and
in
to
Hence
A.D.
the
members
1786-1831.
menace
to
in
make
On
India, and in
Sikhs.
an
He
pilgrimage
on
his return
proclaimed
1826
little
won
ambush
in
progress
and
he
in
success
1831, but
the
Wahhabls
are
its effect
on
of as-Sanusi
Islam, and
owes
the
much
great
to
its
in India,
especially
when
when
India
The WahhabI
movement
parts of India.
at present to be uninfluential,both
in
India, but its repristinationof the spirit
of sterner
who,
of this sect.
in
into
introduced
was
Oudh,
of converts
number
parts of Arabia.
1871,
British'rule,
in
is
in Our
his
very
Indian
Muwahhids, Unitarians.
of the WahhabI
ment,
moveinterestingaccount
Musulmdns, by W. W. Hunter, first published?^
judgement
the movement
in India
was
stilla serious
ISLAM
234
Some
Modern
Developments.
Shiah
The
belief in
times
to
much
interest
and
the
The
Bab
In
[iv
rise of two
the
in
and
has
the
Baha
in recent
led
which
movements
Europe
have
aroused
Movement
of
Persia,
of India.
Movement
Ahmadrya
Imam
hidden
Movements.
Baha
AH
Mirza
Persian, announced
himself as the intermediary of the hidden
twelfth Imam,1
and called himself the Bab, or Gate, as through him
it was
1844
possiblefor
Muhammad,
to receive
men
communications
from
executed, when
his death
called
the hidden
not
than
more
he nominated
his
as
Dawn
of
their
successor
lad
attempt of
of
cruelties
with
In
manifest,"
had
the
Bab
his
position,and
of
Azel
was
the
sect, who
that
come
and
he
Shah
As
this
was
the
escaped
Adrianople.
to
"
He
was
whom
God
claimed
strife between
letters to
who
the
allegiance,not as the
of the Bab, but as the greater One whom
to foretell. Many
of the Babis accepted
fierce and
in A.H.
An
terrible
these
Azel
murderous.
the followers
and
exiled
was
Baha
Cyprus, where he has only a few followers.
became
the head
of his movement.
to Acre, which
teaching is universalistic in type. It is not a mere
of Islam, but a new
and he sent
world-religion,
exile in Acre
half-
led to
Azel
and
banished
he
the
endured
Baha
eventually
were
announced
succession
mere
of
life of the
the
on
Subh-i-Azel,
great fortitude.
Baha
1866
shall
many
but
Baghdad,
he
Babis
some
execution
to
whom
nations
was
exactly a
expected to show
1260, it
was
the
and
millennium
himself
as
rulers
from
was
sent
His
reform
from
of
his
Europe
the appearance
the Madhi,
to
of
and
Asia, in
several
thousand
At
death
his
One
son,
had
been
there
that
that
henceforth
more
ambitious
The
Ahmadlya
has
about
1892.
A.D.
his
successor.
that
the Revelation
son,
Abbas
Efendi,
was
achieved
greater success.
Movement.
movement
founder, Mirza
of
Islam, the
to be at
ideas
shall
who
are
the
once
final avatar
the
incompatible
Mahdi
the claim
originto
of
Mahdi
towards
Christianity,and,
also added
that
looks for
Ahmad1
of
Messiah
its
owes
Ghulam
of his life he
Islam
to
was
in
died
Another
in Baha.
claimant
Admadiya
It is obvious
dispute
All,claimed
Revelation
he
its
end
Muhammad
the
Baha
there.
was
completed
charity. A Syrian
gathered a community of
and
persons
235
universal
in America
Mirza
claimed
The
he extols
which
settled
convert
DEVELOPMENTS
MODERN
SOME
iv]
the
of Hinduism.
here
combined.
slay unbelievers
with
the
sword,
die
the
on
Jesus
was
three
days
of the
cross,
but
taken
up
Jesus
whereas
into
marvellous
tradition
Heaven, Ahmad
from
revived
"
Muslim
Ointment
his
swoon,
of Jesus
that
asserts
"
recovered
ently
suffici-
Jesus
the
was
Messiah
of Moses.
interfered, he
miracle
Born
He
of
in
sought to
predictingthe
Punjab, 1838,
died
with
prove
death
Until
his
the
Government
Messiahship by
of his enemies.
To
the
prove
1908.
the tomb
of Yus
Asaf,
an
obscure
Muslim
saint.
ISLAM
236
himself
the
he
the
was
promised
he
death
but
much
Din,
member
which
England,
Mosque
by
at
so,
by
in
His
name,
(Muhammad).
p.
of
by
there
1917
Kamal-ud-
propaganda
denounced
Review,
Islam
is
as
claimed
pro-
Muslim
whom
man
in
Muhammadan
circumstance,
of
has
mission
Islamic
The
follower
have
death
skilful
under
prosper
the
magazine,
irony
India
on
Samaj.
Muslim
with
carries
monthly
England
began
At
unbeliever
an
apostate.
an
Ahmad
and
curious
in
associations
and
In
associated
now
Woking,
successor's
sect,
formed
to
bitterness.
this
is
of
means
and
of
of
fluent
who
continued
his
and
Christ
and
followers
manner
society
since
division
the
that
claimed
Muhammad,
to
of
in
the
1908
successor,
number
much
and
controversialist,
eager
LXI
according
An
gathered
in
been
see
send.1
Surah
quoted
who,
organised
society,
his
he
Ahmad
to
writer,
his
MadhI,
[iv
224.
however,
was
For
not
Muhammad's
but
Ahmad,
own
Ghulain
misunderstanding
Ahmad,
the
of
servant
Christ's
word
V."
THE
ASCETICISM
in
of
type
celibacy,
"
There
war."
God
than
is the
doomed
was
the
that
to
brought
Instead
of
the
Muslims
and
men,
in
was,
they
their
complete
passive
trust
in
His
Goldziher,
pp.
op.
the
sin.
duties
The
faith
in
by
God,
hand.
cit.,pp.
they
for
the
of
era,
sense
ascetics
monks
how
their
lives.
satisfaction
for
set
seasons,
blessedness
them
to
passed
into
whole
to
among
early
found
the
enabled
139-200.
the
prescribed
asceticism
that
painful
rigour
emphasised
which
So
the
poverty,
began
Christian
to
Islam,
prayers
they
of
Egypt,
Muslim
the
and
stories
reference
of
the
to
hell
of
terror
and
earnest
of
century
attracted
were
extra
in
first
its
enriched
of
it is clear
and
piety.
sought
simplicity
The
war,
of
Khalifs
two
the
of Islam,
frequent
practical
prayers
Sufiism,
of
with
luxurious.
the
of
their
by
the
and
seriousness
much
and
lived
Muslims
Syria, Persia,
of
treasures
had
realisation
show
in
the
first
the
from
sacred
the
rewards
earthly
world,
the
of
degeneracy
there
the
of
victories
with
the
vivid
In
denial
wealthy
lament
such
the
the
world
flee
men
jihad,
to
earlier
The
bade
he
the
was
forefront
the
to
who
became
It
come.
dearer
is
body
of world-denial.
and
"The
bodies.
Muhammad's
in
Yet,
element
an
of
sacred
is the
their
strength
judgement,
The
plunder.
his
life."
is married
monkery
mortify
to
after
was
to
wrath
not
weakling."1
there
teaching,
of
looks
Our
denounced
he
that
us
Sunnah
our
Islam.
in
were
who
"
that
monkery
no
tells
mad's
Muham-
from
alien
was
tradition
asserted
Muslims
Muslim
and
ISLAM
IN
form
extreme
any
piety,
and
is
ELEMENT
ASCETIC
subject
be
of
entirely
mysticism,
of Asceticism
and
ISLAM
238
scholars
and
hold
that
the
[v
owed
movement
much
its
in
Neoto
only to Christianity,but
As ascetics
Platonism, and possibly also to Buddhism.
the Muslims
wool (suf),
wore
copied the
garments of coarse
Christian
hermits
in this, and
by the end of the second
Sufis.
as
century A.H. began to be known
Some
of the early ascetics were
of stern and
clearlymen
uncompromising nature, who sought no joy in life,so that
development,
it
said of
was
not
from
the
more
emotional
of their
natural
when
one
world."1
he
But
died,
the
form, and
"
that
sadness
began
movement
sought
men
take
to
themselves
rid
to
it is clear that
removed
was
find their
which
and
For
wine.
largelygone.
0 God," says Rabia, a woman
-saint, if I worship Thee
in hope
in fear of hell,burn me
in hell ; if I worship Thee
of Paradise, exclude
from
Paradise
me
; but if I worship
Thee
Thine
for Thine
not
own
sake, withhold
everlasting
of self
beauty."2 The desire to reach the annihilation
led the mystics to expressionswhich seemed
to the orthodox
blasphemous. Thus one of the first Sufi martyrs declared,
many
"
"
"
the Truth.
am
love
is I ;
we
are
thou
seest
me
thou
thou
seest
me."3
Sufis the
two
Him, and
when
Unity
'
God
but God,' as
no
merely is there
professionof Faith declares,but there
the
Between
soul
and
God,
"
here
Have
Vain
And
thus
al
R.
al
"
E.
and
Sufi
Fudayl, see
no
'
place, and
'
and
are
but
When
Him
seest
points out,
to
that
"
means
not
Muhammadan
the
is
the
nothing
but
God.
says,
'
Thou
'
phantasies
unreal."4
mystics, like
D. B. Macdonald,
A. Nicholson, The
Jami
as
thou
whom
body.
one
Browne
Divine
He
love, and
dwellingin
Professor
of the
whom
souls
seest
As
Doctrine
He
am
of the
some
Muslim
Mystics of Islam,
Theology,p.
mystics
of the
176.
p. 115.
to death
in A.H.
309.
THE
v]
their faith.
"
'
As
am
neither
am
not
the
I
'
sea
East
place
is in the
'Tis
neither
body
Beloved.'
"l
by
not
was
thought,
recognise myself.
Moslem.
Gabr, nor
Jew, nor
of the land,
of the West, nor
mint,
nor
of
into
alliance
the
Beloved,
circlingheavens.'
Some
Sufi doctrines
Sufis
that
only
of self.
and
of the
nor
is in the Traceless,
trace
Placeless, my
soul, for I belong to the soul of my
nor
emotion
abandonment
the
says
My
It
of
doctrines
nor
nor
of nature's
not
am
Christian,
of the
poet
for I do not
is to be done, O Moslems,
What
the
to
Persian
famous
another
239
indifferent
became
Church,
Christian
ELEMENT
ASCETIC
sought
pursued
also the
formulated
were
reach
to
and
of
way
brought
with
for it is God
love has in it
in his
he
element
an
rapture speak
to
seeks
of
God
as
and
not
heaven.
even
that all
perfect peace of heart because he knows
things are ordained by God.
The
Prophet's saying, There is no monkery in Islam,"
have
"
to
seems
have
remained
religion,for
although
there
is
the
eleventh
the
early ascetics
tradition
certain
century of
of them
many
no
lived
retained
their
Died
For
A.D.
and
era,
alone,
married
the
1111.
the traditions,see
E.R.E., IL
their
p. 103.
of
few
state.
Divdni
Shamsi
of his
early
existence
it would
with
or
from
first centuries
speaks
proof of
our
for the
true
asteries,3
mon-
before
appear
that
friends,
In
the
Tabriz,
and
next
p.
125-
ISLAM
240
century
the
various
Dervish1
and
wield
Their
system
abandon
These
their
movements
to
owe
leader2
of
ceremonies
of
initiation
enthusiasm
of
initiates
of
the
saints
saints
of
austerities
of
success
Islam
these
orders
of
order
are,
is
who
and
which
to
the
to
the
The
spectacular
The
living
great
is
message
of
power
and
devotion
eager
Prophet's
the
stories
prayers.
powers.
witness
the
and
legendary
perform
can
The
severe,
ecstatic
by
supernatural
adherents
faith
by
sustained
members
obedience.
rule,
they
livelihood.
their
and
military
and
is
of
aim,
as
those
are
exhibit
its
the
past,
and
over
tenacity
the
praised
most
in
do
nor
means
revivalist
are
the
ordinary
world.
Islamic
the
celibates,
necessarily
not
influential
very
in
to-day
power
are
became
of
formation
the
by
which
orders
members
always
extended
was
immense
an
[v
still
able
inspire.
to
Darwlsh,
"
man,"
poor
2
name,
The
is
founder
or'
the
Persian
of
more
word
"
for
"
mendicant
in
India
the
Arabic
word
fwfir
used.
the
modest
order
title
is
called
of
successor
shaikh.
(Khalif).
Its
present
head
may
bear
that
BIBLIOGRAPHY
SUGGESTIONS
FOR
FURTHER
READING1
GENERAL
THE
best
of the
Of
for
sources
East
Hasting's
and
handbooks
general
Religions
in
the
A^useful
selection
geschichtliches
of
Much
anthologies.
Missionary
and
Message
in
given
material
the
be
to
1908.
in
found
Non-Christian
to
Religionsattractive
many
is
of
History
Tubingen,
includes
Relation
Ethics.
bibliography).
good
is
Bertholet,
series
valuable
in
(with
The
Books
Studies
Geden,
Moore,
and
by
and
of Religion
texts
edited
Sacred
the
are
mentioned
1920
East
the
of
1913,
illustrative
Lesebuch,
Wisdom
The
be
may
East,
1913
vols.,
Religions,
the
English
Encyclopaedia
there
of
in
study
our
The
Religions,
1910.
HINDUISM
A
Primer
Farquhar,
Movements
in
Christian,
and
Heart
(Temple
Saints,
The
Redemption,
the
Crown
Cave,
Brahma
relation
of
of Hinduism,
of
the
Psalms
Hindu
to
1913.
Hindu
Redemption,
translation
of
ligious
Re-
Modern
Knowledge,
Macnicol,
1905.
For
1919.
his
and
1908,
and
1912,
1915.
Barnett,
Classics),
Farquhar,
India,
1919.
of India,
Hinduism2,
of
and
1907,
Bhagavadgltd
the
Marathd
Christian
Hogg,
thought,
Karma
and
1909.
Madras,
The
Hopkins,
detailed
in
study.
Bibliography
Q
of
Literature2,
literature
The
Books
The
Religions
Sanskrit
donell's
is
vast
so
divisions
The
is
place
as
far
A
of
as
India,
1905.
Boston,
Farquhar.
1895.
An
Outline
Mac-
of
short
selection
trary.
arbimust
inevitably appear
B for more
preliminary reading ; in divisions
publication is only given for books
published abroad.
to
possible restricted
English books.
that
are
for
241
BIBLIOGRAPHY
242
Religious Literature
serious
study).
of India,
the
and
the Value
Leipzig,
of the Veda,
1914.
New
CHAPTER
I.
York,
1915, J. Estlin
theism
Pan-
Theosophie,
The
Religion
Theistic
the
for
element,
Carpenter,
Theism
in
1921.
The
"
1897.
Rigveda, translated
by
1897.
Macdonell, Vedic
and
1896
Kaegi,
The
Rigveda,
translated
1886.
Deussen,
"
the
of
Hymns
Mythology, Strassburg,
Boston,
by Arrowsmith,
II.
For
1908.
CHAPTER
Indische
of Life,or Speyer,
chapters I" III, Bloomfield,
Theism,
India,
Philosophy, Urquhart,
Die
For
Macnicol, Indian
Medieval
of Indian
sketch
?:%For a general
(indispensable
1920
des
Philosophic
Upanishad's*, Leipzig,1906.
Veda
bis
auf
die
burg,
Atharvaveda, Strass1899.
The
Atharvaveda, translated
by Griffiths,Benares,
Oriental
2 vols,. 1897, or
Series, 2 vols.,
by Whitney, Harvard
For the Brahmanas,
1905.
Satapatha Brdhmana, S.B.E., XII.,
XLIV.
XXVI.,
XLIIL,
XLL,
CHAPTER
III.
"
Bloomfield
Upanishads,
The
translated
by Max
Miiller,
Philosophy of the Upanishads,
Die
Lehre
der
Oldenberg,
Buddhismus.
Gottingen,
1915.
IV.
CHAPTER
Hopkins,
"
Mahabharata
Great
The
York,
into
condensed
Ramayana
English verse,
by Dutt, Everyman's Library. Garbe, Die
Keith, The
Bhagavadglta, Leipzig, 1905.
Sdmkhya
System,
1901.
The
Calcutta,
1918.
CHAPTER
V.
and
the
Carpenter, Theism
Das
System
in Medieval
India, 1921.
des
The
described
in
Mrs.
Sinclair
Stevenson's
The
Rites
of
the Twice
Born, 1920.
CHAPTER
VI.
"
full
bibliography
is
given
in
Farquhar's
243
BIBLIOGRAPHY
Religious Movements
Modern
For
Lectures
Prakdsh
Eng. trans.,
Essays,
Arya-Samaj,
and
contain
1884,
Brahma
are
published by
Co., of Madras,
by
Max
Miiller's
chapters
Minerva
the
Lahore,
the
on
published
modern
Hindus,
of
founders
the
Speeches
Natesan
Messrs.
Press, Madras.
have
Satydrtha
; Lajpat
Biographical
1908
Vivekananda's
Svami
worth
Sarasvati's
Prasad,
1915.
useful
Arya Samajes.
and
books
be
by Durga
Sen's
well
are
book.
text-
books
Chandra
Christ
the
The
Oriental
The
Rai's
Keshab
consulted.
be
Mozoomdar's
and
For
study.
Rai,
possible,
indispensable
the
Rammohan
Samaj,
Brahma
the
if
should,
in India,
expensiv
interesting and inmany
and their catalogue should
consulted.
ZOROASTRIANISM
A
Dhalla,
textual
Zoroastrian
Theology,
exposition by
Geiger
and
York,
New
Western-educated
Grundriss
Pars!
full and
High-priest.
Philologie, StrassVol.
Awestaliteratur,
Geldner,
burg, 1896-1904,
II., contains
West, Pahlavi
Literature, and Jackson, Die iranische
Religion.
For eschatology, Soderblom,
La
Vie Future
d'apres de Mazde1901.
Paris,
isme,
Kuhn,
CHAPTER,
Iran, New
I.
Jackson,
"
York,
CHAPTER
II."
XXIII.
1899.
der
1914,
Zoroaster,
Moulton,
1912,
Prophet
Ancient
of
Early Zoroastrianism,
1913.
Yashts,
S.B.E., IV. ; the
XXIV.,
texts, S.B.E., V.,XVHL,
; the Pahlavi
VII.
Ardd
The
Viraf (an interesting apocalypse
III.
statement
The
Vendiddd,
The
S.B.E.,
XL
XXXVII.,
"), Eng. trans., by Haug
CHAPTER
iranischen
"
A.
S.
N.
"
and
Wadia,
of Zoroastrianism
West,
The
from
Bombay,
1872.
Message of Zoroaster,
point.
standa Theosophic
BIBLIOGRAPHY
244
III."
BUDDHISM
Rhys
1906,
invaluable
an
volume
of
translations.
The
of the East
S.B.E., X., or, in the "Wisdom
Dhammapada,
Series," The Buddha's
Way of Virtue,Eng. trans., by Wagiswara
and
Saunders.
I.-IV.
CHAPTERS
Buddha
Oldenberg,
"
Sein
Leben,
Sein
Mrs.
Psalms
Rhys
Davids,
V.
CHAPTER
V.
"
Part
Book
of the
I., Eng.
Kindred
trans
by
1917.
A.
Smith,
Francis
and
Japanese
CHAPTER
VI.
For
and
The
Early
Thomas,
History of India2,
Tales, 1916,
Jataka
Barnett's
The
Path
Mahayana,
of
The
Lotus
Light (i.e.Santideva's
Bodhicharydvatdra), 1909.
Law
S.B.E., XXI.
Pundarlka),
(Saddharma
of the True
Chinese
XLIX.
See
later
Buddhist
on
Mahayana Texts, S.B.E.,
a
useful
selection.
The
the
Buddhism.
"
The
Mahdvamsa
or
Great
Chronicle
of Ceylon.
Primitive
by Geiger, 1912.
Copleston, Buddhism,
in Magadha
and in Ceylon2, 1908.
and Present
Bigandet, The
the
Buddha
the
Burmese*, 2 vols.,
of
Life or Legend of Gaudama,
Buddhism
1895.
1911.
WaddeU,
of Tibet or Ldmaism,
Eng.
trans,
245
BIBLIOGRAPHY
IV."
JAPAN
AND
CHINA
OF
RELIGIONS
THE
The
Groot,
De
Giles, Confucianism
Religions of China,
and
Giles, The
1913.
New
York,
Soothill, The
1910.
Three
Sayings of Confucius
and
Series."
Wisdom
of the East
Sayings of Lao-Tze, in the
The
York,
Knox,
Development of Religion in Japan, New
"
The
The
Harada,
1907.
Shinto,
the Ancient
Grube,
Religion
Book
und
II.
I. and
Chapters
York,
of Japan, New
1910.
Religion of Japan,
Faith
Kultus
der
S.B.E.
The
Aston,
1914.
Chinesen,
contains
Leipzig, 1910,
Legge's translation
of the
CHAPTER
and
of Historical
III.
The
Legge,
"
Giles, Chuang
XL.
IV.
CHAPTER
Tze, 1889.
Cods
Groot, Le
du
en
Mahdydna
Chine,
Chinese
Fo-sho-hing-tsan-king (a
XIX.
Asvaghosha's Life of Buddha), S.B.E.
New
Testament
of Higher Buddhism,
1910, a
"
1893.
Amsterdam,
translation
De
Texts
of
The
Richard,
versions
of The
translation, with introduction, of the Chinese
Awakening
of Faith and The Essence
of the Lotus Law.
Beal,
A Catena
The
of Buddhist
Scripturesfrom the Chinese, 1871.
The
of the
extent
Buddhist
Canon
in China
De
"
I.-VI., Leyden,
for its account
valuable
VI.
Groot,
Translation
of
The
1892-1910,
of
"
the
of
Buddhist
in
Bunyiu
the Buddhist
gods, Getty,
1914.
Kojiki or Records
Transactions
by Chamberlain,
CHAPTER
trans,
V.
is indicated
superstitions.
of Ancient
Matters, Eng.
of the Asiatic Society of
BIBLIOGRAPHY
246
CHAPTEB
York,
New
"
1917.
Amida
Studies
Reischauer,
The
Lloyd,
Buddha
Creed
in
Japanese Buddhism,
of Half Japan, 1911.
Urkunden
VerZuftucht.
zum
stdndnis
des japanischen SukJidvati
1910.
Buddhismus,
Leipzig,
Abbot, Eng. trans., by
Soyen Shaku, Sermons
of a Buddhist
For
the
Suzuki, Chicago, 1906.
Mahay an a Scriptures, see
XXI.
XLIX.
and
again, S.B,E.,
Haas,
unsere
V."
ISLAM
A
Hurgronje, Mohammedanism,
New
York,
1916,
Margoliouth,
(Home
University Library, N.D.).
1913, or Margoliouth, Mohammed
Sell, Life of Muhammad,
the Rise
and
Stanton, The
of Islam3, N.D.
Teaching of the
or
Mohammedanism
Quran,
Vital
but
1919.
relation
On
Muslim
of
to
Christian
ideas, The
of Christianity and
Forces
the short
Islam, 1915, and
in Gwatkin,
The
Knowledge of God2,
suggestive treatment
1908.
uber
Vorlesungen
Goldziher,
den
Mohammed
seen,
Islam,
and
Heidelberg,
1910
Yale
Univ.
Islam,
The
Houtsma,
CHAPTER
"
Reste
Wellhausen,
Arabischen
Heidentums,
in Medina,
translated
biography
Ibn
by
given
as
Ishdk
Weil,
The
in
bearbeitet
2
of Islam-,
Spread
Muslim
missionary
The
Muir,
Das
von
Leben
Molwmmeds
Abd-el-Mdlik
T.
vols., Stuttgart, 1864.
attactive
1913, gives an
zeal.
nach
Ibn
W.
Hisham
Arnold,
picture
of
BIBLIOGRAPHY
For
the
Theology,
Macdonald,
chapters,
later
and
Jurisprudence,
The
Religious
The
Faith
and
Attitude
Islam3,
of
Studien,
Veneration
New
Testament
has
CHAPTER
for
Study
of
Movement,
the
Bdbl
Our
Hadith
the
1902).
Young,
portant
im-
1871,
Materials
Browne,
for
Ahmadlya
The
Walter,
1918.
the
and
Musulmdns,
movement.
Religion,
and
Hadith
The
Lady
Indian
ment
Develop-
Early
the
on
by
Sell,
1909.
Muhammedanische
of
excursus
V.
The
Nicholson,
Mystics
"
concise
and
Divdni
Shamsi
fascinating
of
(for
Persia,
(in
of al-Ghazzdll,
the
"
Wisdom
1909,
I.,
A
of
and
The
1902.
Treatise
the
East
Alchemy
Islam,
of
Selected
Jalaluddln),
Vol.
Lawdih,
Kazvini,
Field
sketch
Tabriz
History
Muhammad
1914.
The
1903
1918.
CHAPTER
Literary
Chicago,
growth
translated
been
Wahhabi
the
the
an
Hunter,
IV.
"
the
(for
Saints
the
Islam,
Goldziher,
1914.
Halle,
of
in
Muslim
of
Theory,
Margoliouth,
1907.
1890
Development
Constitutional
Life
of Mohammedanism,
II.
247
1914,
Whinfield
Series
Browne,
1898.
on
the
from
Poems
and
Sufism
"),
by
The
of Happiness,
Mirza
Jdml,
sions
Confes1910.
INDEX
Abbas
Abu
209,
212,
200,
205
Bakr,
Abu
Lahab,
Abu
Sufyan,
Talib,
Abu
Adi
Agha
Khan,
Agni,
16
232
f., 23,
Ahmad
Vairya,
Man
104
98,
228-32
199,
Allah,
195"E.,
Allat,
195
219f.
Sun
See
174.
Amida,
Atesh
Behrdm,
86
Atesh
Dddgdh,
86
Adardn,
166,
Amitayus,
138.
See
Analects,
154-7,
Ananda,
102,
184,
188
ff.
14, 25
27-37
ff., 166
137
Bab,
234
f
234
47
ff., 134,
207,
Badr,
167,
209
234
Baha-ullah,
Worship,
Ancestral
Tablets,
76
ff., 220
212
Badarayana,
193
109
f., 28
145
Babis,
Amitabha
185
Ancestor
86
Amitabha
See
138,
Angels,
21
Ayiahafa. 206,
184.
152,
171,
Barnett,
180
Baty,
153
Beal,
f.
249
127,
ff.
178
77
Aviclii
(Ameshaspaiid)
76
Amitabha,
99,
140
133,
Atar,
Atesh
144
Amesha-Spenta
80,
Avalokita(Avalokitesvara),
69
Ameretat,
f.
232
174,
Atisa,
f., 220
213
All,
f.,
72,
95,
Atman,
Goddess.
68
71
77
Atharvaveda,
Ama-terasu,
Ameer
70,
Asura,
Kalama,
Alara
69,
67,
Aston,
87
67-82,
79
ah,
15, 60
27,
Assassins,
ff.
68
Ahuras,
Aka
31
ff.
Asoka,
80
Mazdah,
Ahura
Ashi,
f.
235
70
Ahriman,
Ahuna
All,
237
Movement,
Ahmadiya
Arnold,
211
Asha,
218
Hanbal,
Ahraman,
43
Asceticism,
27
25,
236
224,
ibn
ff.
Arjuna,
Artabhaga,
Arya-Samaj,
ff.
19
Ahmad,
59
57,
19
16,
14
83
Ardashir,
201
Samaj,
Adityas,
105,
Arahat,
f.
126
Aranyakas,
ff., 229
197,
Brahma
Aditi,
f.,
ff., 212
194
Arabia,
228
201
207
140
Anuradhapura,
223
ff.
91
Nikdya,
Anguttara
91
Pitaka,
Abhidhamma
Abraham,
78
71,
Mainyu,
Angra
235
Efendi,
43,
181
162
137
f., 228
136,
INDEX
250
Bodhicharydvatara,
Dagaba,
135
Dalai
Dakhma.
137
ff.
Bridge
Samaj, 55-9
Separation,
118
Brihas-
72,
81,
225
Buddha,
113;
Origination,
24
;
Life
143
Classes'
Mission, 60
23, 28
Deva, 2, 67, 71, 83
112
Devadatta,
Dhalla, 66, 76, 86, 88
89, 91, 124 f.
Dhammapada,
Depressed
Digha
Nikaya,
Docetic
91
heresy, 134
of the Mean,
Doctrine
1 54
53
Eight Genii,
Eisai,
Bundahishn,
65, 82
142 f.
Burma,
192
Bushido,
161.
See
Pah-sien.
187
Ervad,
86
Hsien, 162
Farquhar, 21, 40, 46, 59,
63
Fatimah,
203
Fa
Cambodia,
Caste,
144
25
140
ff.
101
Channa,
Christ, 58 f., 62, 99, 193, 213,
220, 223-6
Christianity, 55, 61, 172, 183,
189 f., 195 f.,237
113
Chunda,
147
Confucius,
ff.,154-8, 193
Confucianism,
147, 154-8, 191-3
132 f.
Councils, Buddhist,
Cow, 27, 61
Daeva,
99,
f.
Din, 22 6
Dlnkart, 70
59
Darmesteter,
65,
39
Dasaratha,
Dastur, 86
Davids, Mrs. Rhys, 117, 125
Davids, Prof. Rhys, 93 ff.
Sarasvati, 60 ff.
Dayananda
of
209
Atonement,
Day
Decrees, 225
Deussen,
of
Brihaspati, 16,
of Silence.
Towers
Dependant
See
77
Bodhidharma,
Brahmanaspati.
pati.
142
140,
sister
Fatimah,
of Umar,
daughter
228, 232
Fatimids, 232
Feng-shui, 170
Fire Temples,
Five
ff.
86
Fires, 32
Five
King, 148
95
Ford-makers,
Frashaoshtra, 68
Fravashi,
al-Fudayl,
185
Fudo,
Fuhrer, 95
78
238
of
mad,
Muham-
INDEX
Gelugpa,
Great
Learning,
Groot,
Grube,
Ise, 177
De,
Hallaj,
f.
Jackson,
f., 169
ff.
f., 185
Janaka,
Jataka,
Jesus.
See
32, 34
Jimmu,
238
Jinns,
Jodo,
f., 121
Christ.
177
221
195, 203,
See
188.
Pure
Land
Sect.
67, 76
Kabah,
225.
See
f.
See
of.
39
Kali, 53, 61
226
Kalimah,
Kama,
Buddha,
Teaching
Hirata, 180
Honen
Shonin, 188
151
Hou-chi,
151
Hou-tu,
195,201,211
Kaikeyi,
Tien.
also
239
68
40
Hanuman,
Haoma,
66, 75
Jalaluddln,
ff.
185
174-6,
Izrail, 220
Jamaspa,
162
149,
148
Izana-mi.
167
154
166
Hackmann,
Hadlth, 216
Ha//, 213, 226
al
Isa, 223.
173
al-Ghazali, 239
Giles, 149 f., 158 f., 163,
Golden
24
Germ,
216
ff.
Goldziher,
See Buddha.
96.
Gotama,
16 f., 20 f.,23, 25
See Christ.
Indra,
145
Gemmiyo,
251
23
178
Kami,
See Karma.
90.
Kamma,
236
Kamal-ud-Dln,
101
97,
Kanthaka,
Kapilavatthu,
Karbala,
95
229, 231
Karma,
90, 122
ff., 127
Kassapa
(Kasyapa),
132,
167,
185
Ibadites, 230
Iblis, 221
Ibn
199, 207
Hisham,
199,207,214
Ibnlshaq,
Ibrahim,
212.
Idzumo,
177,
Ijmd,
Imam,
217
217
Imamites,
Iman,
Inari,
Indian
See
Kausalya,
Keshab
179
Khshathra,
f., 230
ff., 234
Kismet,
229
226
179
Reformer,
60
ff., 240
f.
69, 72
225
KoboDaishi.
231
Sen, 57-9, 61
197-203
18
Khaibar,
I Khallf, 199, 228
Kharijites,
f.
Social
Chandra
Khadljah,
Abraham.
39
Koiiki, 173ff.
97
Kondanna,
Krishna, 41-6,
51, 54,
62
.
INDEX
262
166
93
f.
See
f.
Matarisvan,
Avalo-
Maya,
kita.
Mazdah
162
Kumarajiva,
40
Lakshmi,
Lama,
Lamaism,
Lao-tze, 157, 159,
Kuan-yin.
145
ff.
161
148, 152f.,
Lloyd,
189ff.
Lotus
Lu,
161
Miroku,
184.
All Muhammad,
Mirza
Ghulam
Mobed,
Good
the
Law,
134
ff.,
154-6
86
Moggallana, 107,
Mongolia, 145
f.
74
Magians,
Maya, 97
Mahapajapati, 1J.1
Maha
Mahinda,
Maimunah,
231
.
60
Sankara,
15
225
Nagasena,
184
Nallasvami
Natarajan,
91
Nikdya,
Nats,
Malik-ibn-Anas,
128
Manikka
See
90.
Nibbdna,
190
f.
Nicheren,
Nicholson, 238 f.
145
Vasagar,
101
53
Nihongi, 173
Ninigi, 177
f.
Margoliouth,
201
ff.,210
16, 18
the
223 ; the
Muhammad's
Mother
60
143
New
195
Manchuria,
Mani, 83
91, 121
Pillai, 53
88
135
Nagarjuna,
36
Malabar!
Mary,
of, 196-213
224
ff
Mutazilites, 220,
144.
211
Maitreyi,
Majjhima
Maruts,
Life
Islam,
Miiller, Max,
142,
140
Maitreya, 146,
Mara,
229
181-91
162-9,
Manat,
Mula
133-8,
Mahayana,
59
in
Muharram,
Muir, 200
39, 41
Mahdbharata,
180
Muhammad,
Place
109
ff.,74, 95
65
Muawiya,
167
Madonna,
f.
19-23
Mozoomdar,
135
Madhyamaka,
235
f.
76
Moulton,
Macnicol, 51
Madhi, 231 f., 235
234
Ahmad,
Moses, 223
Motoori, 178,
195
Maitreya
See
Mirza
Mitra, 16,
191
Luqman,
Ming-ti,
Mithra,
171
166
of
186,
Ahura
39
Loshana,
See
Ahura.
Mazdah.
41
Kurukshetra,
See
184.
Kwannon,
Kwei, 169 f.
Lakshmana,
23
36, 46
of Jesus,
sister of Moses,
concubine,
221,
221
212
59
Nirvana,
ff.
115
94,
98,
90,
Nirvana,
123-8, 133, 137
Nivedita, Sister, 62
Noah,
195, 223
Noble
Eightfold Path, 104
f.,
INDEX
Noble
Truths,
Northern
ff., 1 1 7-28
104
Buddhism.
See
Mahayana.
Ohonamochi,
"
of Jesus,"
Oldenberg,
37,
90,
106,
109,
126, 128
Rdmdyana,
Rai,
60
Ravana,
40
52
See
226.
Redemption,
55
Ramadan
f
.
30,
34-8,
44
ff.,
47
145
Padma-Sambhava,
See Dagaba.
Pagoda.
Paradise
49
39-41,
Ranade,
f.
f.
Ramanuja,
Rammohan
235
53
Oman,
70
Ormazd,
Pah-sien,
Pali, 89 f.
Paraclete,
Ramadan,
209, 226
Ramakrishna,
55, 59, 61
Ramazan,
177
Ointment
263
Reischauer,
Renovation,
161
Parsis, 83-8
Pataliputra,
14-25
51
200
Ruqaiyah,
Ryobu-Shinto,
132
Pdtimokkha,
130
Pavarana,
Pieters, 181
f.
81 f.
Rigveda, 13,
f.
189
185, 187,
19
Rudra,
Rukmini,
224
Scriptures, 137
88,
141, 143
f.
180, 186
Pongyi,
Pope, 53
Sadharan
121
94,
fi, 127,
134,
136
Siddhanta,
Saivism, 52 f.
Sakti, 53
Sakyamuni,
Prajapati, 24,
Prarthana
27
Samaj,
Prdtimoksha,
59
f.
See
164.
mokkha.
Pdti-
the
Purdnas,
46, 50, 54
Pure
Land
16
Sankara,
Quarish,
Quran,
f.
195
f., 215
Rabia, 238
51, 62
Radha,
Rahula,
96, 109
210
Raihanah,
Rama,
137
233
72
Saoshyants,
107,
109
221
Satydrth Prakdsh,
195
Rajanya,
140
43-6, 53, 94
Sariputta,
218
25
39-41,
52
f., 221
f.
91
ff.
47
Santideva,
as-Sanusi,
Satan,
Qiyds,
Buddha.
125
Sama,
Samaveda,
14, 25
192 f.
Samurai,
Sankhya,
126
Purusha,
Pushan,
See
96.
Sanghamitta,
222-4
59
53
Samyutta Nikdya,
Sandilya, 29
Prithivi, 18
Psalms
Samaj,
210
Saiva
143
Poussin,
Brahma
Safiyah,
60
Savitar, 15 f., 18
Sects, 50-3, 163, 185-91,
233
Sayyed Ahmad,
Sell, 217
Shahpuhr,
Shaka,
96.
Shang-ti,
83
See
150
Shen, 169
Shiahs, 228-32
Buddha.
ff.
228-36
INDEX
254
Shi
King,
148-153
Shin, 189.
See
Shingon,
186
True
Land.
f.
Shinran, 189
Shinto, 173-80
185
Shoden,
173
Shomu,
King,
Shwedagon,
Temmu,
Tendai,
192
148-52
96.
Buddha.
Sirat, 225
Sita, 39 f., 52
Siva, 18f., 40,
Skambha,
Soga,
Soma,
52
f.,60, 185
Traditions,
Tripitaka.
Lord.
Southern
Buddhism.
See
Bhaga-
True
Tsong
and
Autumn,
72, 77
Srinivasa
lyengar,
Srirangam, 49
Srong Tsan
Gampo,
223,
Subh-i-Azel,
Suddhodana,
Pure
Kapa,
148
13
144
225
234
97
See
Western
dise.
Para-
Vairochana,
Vaishnavism,
Vaisya,
Goddess,
161
Sutta
184
217
18
Susa-no-wo,
Sutra
175-8,
216
Surya, 16,
SQtra
Tipitaka.
Sect, 186, 189 f.
Land
145
Uddaka,
98, 104
208 f.
Uhud,
179
Ukemochi,
40
Uma,
203, 217, 228
Umar,
13
f., 30-8,
Upanishads,
47 ff.,56 f., 94
Ushas, 16, 27
Uthman,
200, 228
194
al-Uzza,
183
Sukhavati.
Sunnah,
Sunnis,
See
Karma.
43,
f.
SuikoTenno,
Sun
See
See
Hmayana
Spooner, 95
Sudra, 25
Sufis, 238
216
Transmigration.
16f., 67
Stanton,
90-2
of Silence, 81, 86
Towers
f.
Sraosha,
gdthd,
ff.
91
Tipitaka,
Song of the
vadgitd.
Spring
55, 61
Tissa, 140
29
182
188
Therd-therl
(Siddhartha),
Buddha.
See
96.
173
Theosophy,
140
Siddhattha
See
Tantric
Tathagata,
Daishi, 183,
Shotoku
Shu
63
Rabindranath,
138 f., 145
Buddhism,
Tao, 159, 161, 193
159
ff.
Taoism,
Tara, 136, 144, 146
Tagore,
Pure
176
ff.
Brahma's
of
of
f.
Pitaka,
91
Suttavibhanga,
90
Tagore, Dvarkanath,
Tagore, Debendranath,
25
Valmiki, 39
16 f., 19 ff.,22 f.
Varuna,
Vata, 18
Vayu, 16, 18, 25
Veda, 14
46, 48 f.
Vedanta,
Veddntasutras, 47, 56
Vendlddd,
65, 75-81, 85
Vesali, 90, 132
Vinaya Pitaka, 90 f., 129 f.
Vishnu, 16, 19, 40 f.
Vishtaspa,
56
67
f.
Vivekananda,
58
62
255
INDEX
Vohu
106
Yasa,
69
Manah,
Vritra,
16
Yaska,
dell,
73
65,
Yasnaa,
Wad
72-82
65,
Yashts,
17
f.
145
Yasodhara,
Wahhabis,
96
f.
232
f.
121
205
173
Yengishiki,
74
Paradise,
138,
148
King,
Yi
Western
166.
71
Yima,
188
ff.
Yin,
Wilson,
169f.
85
Woking,
236
Women,
50,
f.,
110
Yoga,
38,
Zaid,
199,
Yadavas,
Yajnavalkhya,
23,
33,
71
169
ff.
f.
See
(Zaratust).
Zoroaster.
ff.
186f.
Zen,
25
Life
Zoroaster,
of,
177
Yamato,
Yang,
34
31,
14,
16,
215
214
Zarathushtra
41
Yajurveda,
f.
44
214
Zainab,
Yama,
ft.
76
65,
Yazatas,
f.,
194
Wellhausen,
West,
Medina.
See
196.
Yathrib,
Warren,
hero,
75
68-73
of,
65-8
;
ing
Teach-
Legendary
Printed
The
in
Press,
Mayflower
William
Britain
Great
Brendon
"
at
Plymouth.
Son,
Ltd.