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wholly without a plan. In India the whole tendency of thought is ideal, the whole religion a pure spiritualism. An ultra, one-sided idealism is the central tendency of the Hindoo mind. The God of Brahmanism is an intelligence, absorbed in the rest of profound contemplation. The good man of this religion is he who withdraws from an evil world into abstract thought.

Nothing else explains the Hindoo character as this does. An eminently religious people, it is their one-sided spiritualism, their extreme idealism, which gives rise to all their incongruities. They have no history and no authentic chronology, for history belongs to this world, and chronology belongs to time. But this world and time are to them wholly uninteresting; God and eternity are all in all. They torture themselves with self-inflicted torments; for the body is the great enemy of the soul's salvation, and they must beat it down by ascetic mortifications. But asceticism, here as everywhere else, tends to self-indulgence, since one extreme produces another. In one part of India, therefore, devotees are swinging on hooks in honor of Siva, hanging themselves by the feet, head downwards, over a fire, rolling on a bed of prickly thorns, jumping on a couch filled with sharp knives, boring holes in their tongues, and sticking their bodies full of pins and needles, or perhaps holding the arms over the head till they stiffen in that position. Meantime in other places whole regions are given over to sensual indulgences, and companies of abandoned women are connected with different temples and consecrate their gains to the support of their worship.

As one-sided spiritualism will manifest itself in morals in the two forms of austerity and sensuality, so in religion it shows itself in the opposite direction of an ideal pantheism and a gross idolatry. Spiritualism first fills the world full of God, and this is a true and Christian view of things. But it takes another step, which is to deny all real existence to the world, and so runs into a false pantheism. It first says, truly, "There is nothing without God." It next says, falsely, "There is nothing but God."

This second step was taken in India by means

of the doctrine of Maya, or Illusion. Maya means the delusive shows which spirit assumes. For there is nothing but spirit; which neither creates nor is created, neither acts nor suffers, which cannot change, and into which all souls are absorbed when they free themselves by meditation from the belief that they suffer or are happy, that they can experience either pleasure or pain. The next step is to polytheism. For if God neither creates nor destroys, but only seems to create and destroy, these appearances are not united together as being the acts of one Being, but are separate, independent phenomena. When you remove personality from the conception of God, as you do in removing will, you remove unity. Now if creation be an illusion, and there be no creation, still the appearance of creation is a fact. But as there is no substance but spirit, this appearance must have its cause in spirit, that is, is a divine appearance, is God. So destruction, in the same way, is an appearance of God, and reproduction is an appearance of God, and every other appearance in nature is a manifestation of God. But the unity of will and person being taken away, we have not one God, but a multitude of gods, or polytheism.

Having begun this career of thought, no course was possible for the human mind to pursue but this. An ultra spiritualism must become pantheism, and pantheism must go on to polytheism. In India this is not a theory, but a history. We find, side by side, a spiritualism which denies the existence of anything but motionless spirit or Brahm, and a polytheism which believes and worships Brahma the Creator, Siva the Destroyer, Vischnu the Preserver, Indra the God of the Heavens, the Sactis or energies of the gods, Krishna the Hindoo Apollo, Doorga, and a host of others, innumerable as the changes and appearances of things.

But such a system as this must necessarily lead also to idolatry. There is in the human mind a tendency to worship, and men must worship something. But they believe in one Being, the absolute Spirit, the supreme and only God, Para Brahm; him they cannot worship, for he is literally an unknown God. He has no qualities,

no attributes, no activity. He is neither the object of hope, fear, love, nor aversion. Since there is nothing in the universe but spirit and illusive appearances, and they cannot worship spirit because it is absolutely unknown, they must worship these appearances, which are at any rate divine appearances, and which do possess some traits, qualities, character; are objects of hope and fear. But they cannot worship them as appearances, they must worship them as persons. But if they have an inward personality or soul, they become real beings, and also beings independent of Brahm, whose appearances they are. They must therefore have an outward personality; in other words, a body, a shape, emblematical and characteristic; that is to say, they become idols.

Accordingly idol-worship is universal in India. The most horrible and grotesque images are carved in the stone of the grottos, stand in rude, block-like statues in the temple, or are coarsely painted on the walls. Figures of men with heads of elephants or of other animals, or with six or seven human heads, sometimes growing in a pyramid, one out of the other, sometimes with six hands coming from one shoulder, grisly and uncouth monsters, like nothing in nature, yet too grotesque for symbols, such are the objects of the Hindoo worship.

§ 3. Helps from Comparative Philology. The Aryans in Central Asia.

We have seen how hopeless the task has appeared of getting any definite light on Hindoo chronology or history. To the ancient Egyptians events were so important that the most trivial incidents of daily life were written on stone and the imperishable records of the land, covering the tombs and obelisks, have patiently waited during long centuries, till their decipherer should come to read them. To the Hindoos, on the other hand, all events were equally unimportant. The most unhistoric people on earth, they cared more for the minutiae of grammar, or the subtilties of metaphysics, than for the whole of their past. The only date which has emerged

from this vague antiquity is that of Chandragupta, a contemporary of Alexander, and called by the Greek historians Sandracottus. He became king B. c. 315, and as, at his accession, Buddha had been dead (by Hindoo statement) one hundred and sixty-two years, Buddha may have died B. C. 477. We can thus import a single date from Greek history into that of India.

whole.

This is the

But all at once light dawns on us from an unexpected quarter. While we can learn nothing concerning the history of India from its literature, and nothing from its inscriptions or carved temples, language comes to our aid. The fugitive and airy sounds, which seem so fleeting and so changeable, prove to be more durable monuments than brass or granite. The study of the Sanskrit language has told us a long story concerning the origin of the Hindoos. It has rectified the ethnology of Blumenbach, has taught us who were the ancestors of the nations of Europe, and has given us the information that one great family, the IndoEuropean, has done most of the work of the world. It shows us that this family consists of seven races, — the Hindoos, the Persians, the Greeks, the Romans, who all emigrated to the south from the original ancestral home; and the Kelts, the Teutons, and Slavi, who entered Europe on the northern side of the Caucasus and the Caspian Sea. This has been accomplished by the new science of Comparative Philology. A comparison of languages has made it too plain to be questioned, that these seven races were originally one; that they must have emigrated from a region of Central Asia, at the east of the Caspian, and northwest of India; that they were originally a pastoral race, and gradually changed their habits as they descended from those great plains into the valleys of the Indus and the Euphrates. In these seven linguistic families the roots of the most common names are the same; the grammatical constructions are also the same; so that no scholar, who has attended to the subject, can doubt that the seven languages are all daughters of one common mother-tongue.

Pursuing the subject still further, it has been found

possible to conjecture with no little confidence what was the condition of family life in this great race of Central Asia, before its dispersion. The original stock has received the name Aryan. This designation occurs in Manu (II. 22), who says: As far as the eastern and western oceans, between the two mountains, lies the land which the wise have named Ar-ya-vesta, or inhabited by honorable men.” The people of Iran receive this same appellation in the Zend Avesta, with the same meaning of honorable. Herodotus testifies that the Medes were formerly called "Apto (Herod. VII. 61). Strabo mentions that, in the time of Alexander, the whole region about the Indus was called Ariana. In modern times, the word Iran for Persia and Erin for Ireland are possible reminiscences of the original family appellation.

The Ayrans, long before the age of the Vedas or the Zend Avesta, were living as a pastoral people on the great plains east of the Caspian Sea. What their condition was at that epoch is deduced by the following method: If it is found that the name of any fact is the same in two or more of the seven tribal languages of this stock, it is evident that the name was given to it before they separated. For there is no reason to suppose that two nations living wide apart would have independently selected the same word for the same object. For example, since we find that house is in Sanskrit Dama and Dam; in Zend, Demana; in Greek, Aóues; in Latin, Domus; in Irish, Dahm; in Slavonic, Domu, - from which root comes also our English word Domestic, we may be pretty sure that the original Aryans lived in houses. When we learn that boat was in Sanskrit Nau or nauka; in Persian, Naw, nawah; in Greek, Naûs; in Latin, Navis; in old Irish, Noi or nai; in old German, Nawa or nawi; and in Polish Nawa, we cannot doubt that they knew something of what we call in English Nautical affairs, or Navigation. But as the words designating masts, sails, yards, &c. differ wholly from each other in all these linguistic families, it is reasonable to infer that the Aryans, before their dispersion, went only in boats, with oars, on the rivers of

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