"I looked into a Hindu temple this morning while I was walking about," said Louis Belgrave, after the jugglers had been discussed a while. "I saw some very ugly-looking idols2; and I should like to ask if they really represent individuals, or are creatures of the imagination."
"Both," replied Sir Modava with a smile; "there are, as you have been told before, a great many different sects4, and a system of mythology5. About all the gods and goddesses known to the Greeks and Romans have an existence in the Indian mythology more or less similar to them. Indra, the counterpart of Apollo in some of his functions, drives the chariot of fire that lights the day.
"Rhemba was born of the sea, and is the Indian Venus; Cama is Cupid; Parvati, whose image you saw at Elephanta, is Ceres; and so on to the end of the chapter. These divinities are represented in the temples, but they are without form or comeliness6."
"They are not much like the beautiful statues of the Greeks," added Louis.
"The most prominent Indian sects are the Saïvas, or worshippers of Siva; the Vaïshnavas, who bow down to Vishnu under his several incarnations, like Krishna, whom you could not greatly respect; and the Jaïns, allied7 to the Buddhists9, found mostly in the northern sections of India. They occupy important positions, and possess wealth and influence. There are subdivisions into sects among them, and it would be quite impossible to follow them through the mazes10 of belief to which they adhere. There is a great deal of philosophy among many of the sects."
"But what are the Buddhists?" inquired Dr. Hawkes.
"Buddhism11 is quite as much a philosophy as a religion. It is not as prevalent in India proper as formerly12; though it is still dominant13 in Ceylon, Napaul, Burma, and in the more northern countries of Asia. Its history is somewhat indefinite. Gautama, of whom a great many pretty stories are told, is sometimes regarded as the founder14; though some who have studied the history of the sect3, or order, do not believe that the Buddha15 was a real person, but an allegorical figure.
"Those who give a personal origin to the system, now said to be the religion of one-third of the human race, begin with Prince Siddhartha, a young man disposed to be an ascetic16, and inclined to retire from the world. In order to wean him from his meditative17 tendency, his father, in order to cure him, and prevent him from forsaking18 his caste, married him to a beautiful princess, and introduced him to the splendid dissipation of a luxurious19 court. A dozen years of this life convinced him that 'all was vanity and vexation of spirit,' and he became a sort of hermit20, a religious beggar, and spent his time in dwelling21 upon the miseries22 of human life.
"He used up years in this manner, and after much reasoning, came to the conclusion that ignorance was misery23. He gave himself up to study, and at last came to believe that he had reached the perfection of wisdom. The tree under which he sat when he reached this result was then called Bodhidruma, or the tree of intelligence; and the Buddhists believe the spot where it grew to be the centre of the earth. A tree that passes for this one was discovered by a Chinese, still standing24 twelve hundred years after the death of the Buddha; and the bo-tree of Ceylon is regarded as its legitimate25 descendant. You have been told something about it.
"In Benares, having ascertained26 the cause of human misery, and learned the remedy for it, the Buddha began to preach his peculiar27 salvation28. In the phrase of his religion he 'turned the wheel of the law.' One of his titles is Chakravartin, which means 'the turner of a wheel.' The doctrines29 of the Buddha are written out on a wheel, which is set in motion with a crank, though it is sometimes operated by horse-power; and such machines are sometimes seen in front of religious houses in Thibet, and the monks31 have portable ones."
"I thought the religion of Thibet was the worship of the Grand Lama," suggested Louis.
"That is a form of Buddhism. The most important of the converts of the Buddha was the Rajah of Magadha, or Behar, on the Ganges, which gave him a good start, and it has since made almost incredible progress. It would take too long to state the doctrines in detail of this sect, and you get an idea of what it must be from what I said of its founder. Its leading doctrine30 is the transmigration of souls, also called by that tough word, metempsychosis, though other Hindu systems adopt this belief. It seems to include the recognition of the immortality32 of the soul, which at the death of the body passes into another form of existence,--a man, a woman, a lower animal, or even a tree or other plant. The Buddha claims to have been born five hundred and fifty times,--a hermit, a slave, a king, a monkey, an elephant, a fish, a frog, a tree, etc. When he reached his highest condition of perfection, he could recall all these different states of being; and he has written them out.
"Some of the negroes of Africa have this belief, and when a child is born they decide upon the ancestor whose soul has returned to the flesh in this world. There are one hundred and thirty-six Buddhist8 hells, regularly graded in the degree of suffering experienced and the length of time it endures, the shortest term being ten million years. A good life secures an elevated and happy life on earth, or as a blessed spirit in one of the many heavens, where existence is continued for a bagatelle33 of ten billion years. When the karma is exhausted"--
"What in the world is that?" asked Mrs. Blossom, who was struggling to understand the subject.
"It is the allotted34 term of existence, including the manner of living, whether in bliss35 or misery. The person must be born again, and then become a god, or the vilest36 creature that crawls the earth, according as he has behaved himself. The Buddhists do not appear to have any idea of a personal God; and they are practically atheists, though there are many good things in their system. They recognize no omniscient37, omnipresent, all-powerful Supreme38 Being, who presides over the universe and all that is in it. They are pessimists39, and believe that life, on the whole, is misery, a curse rather than a blessing40. I have given you only a faint outline of what Buddhism is. It has points in which it resembles Christianity. Buddha is dead and gone; but his followers41 put up petitions to him, though there is no one to hear and answer their prayers. But I must stop for the want of time rather than because there is nothing more to be said; and I have done no more than touch the subject."
"But it is not very different from Brahminism," suggested Professor Giroud.
"You are quite right, Professor," replied Sir Modava. "Brahma means the universal spirit; but it is not a personal divinity to be worshipped. I believe there is not an idol1 or sculpture in all India that represents Brahma. Something that passes for this mystic spirit is represented with four heads."
"But is there not a new church or philosophy of recent date--I mean Brahmo Somaj?" inquired Dr. Hawkes.
"Rammohun Roy, or Rajah Ram42 Mohan Rai, was a Hindu ruler in the Presidency43 of Bengal, born in 1772. His ancestors were Brahmins of high birth. He studied Sanskrit, Arabian, and Persian, and was a profound scholar and philosopher. When he began to have some doubt about the faith of his fathers, he went to Thibet to study Buddhism, where he was so outspoken44 that he offended the priests and others, and his religious belief brought upon him the enmity of his own family. In 1803 he lived in Benares, and held a public office at one time. He published works in the languages with which he was familiar, directed against idolatry, which he labored45 to uproot46.
"He succeeded to abundant wealth at the death of his brother in 1811. His influence assisted in the abolition47 of the suttee, and in bringing about other reforms. He published 'The Precepts48 of Jesus,' accepting his morality, but denying his divinity and the truth of the miracles. More than fifty years ago he started an association which became the Brahmo Somaj, which is a living and working society still. He went to England in 1831, and was received with great respect and friendliness49. I have great reverence50 for the man, though I do not accept all his religious views."
"Lord Tremlyn informed this company in regard to the divisions of caste, so that I think we have a tolerable idea of the matter," said Captain Ringgold, reading from a paper in his hand. "But all these sects and castes are divided again into tribes and trade societies. Then there is a considerable portion of the people who, though they are fully51 recognized as Hindus, are outside of the pale of this multiform organization."
"I should say that all this would make endless complications in business and society. Each of these societies, or whatever you may call them, is independent, and has its own regulations. None of its members can marry into another caste, or even eat with those of a lower rank. A man born into one of these associations having a particular business cannot take up another calling without being pinched by the social law in all that he holds dear in life. His wife deserts him, his children refuse to acknowledge him as their father, and his property is absorbed by his society or caste. All this for no crime, no immorality52; and he may be a noble and true man. If he chooses to be a tinker, instead of a trader, all the gods of Hindu antiquity53 light upon his head, and worry him to the funeral pyre by the shore."
"That is quite true, Captain, and I join with you in condemning54 this grossly heathen institution," added Sir Modava. "But time and Christianity will yet do their work, and my country will be saved. But I submit, my dear Captain, that there is another side to the question."
"Quite true, and I was about to state it. The man who remains55 faithful to the requirements of the society is protected and supported. Wherever he goes, at whatever distance from his country he may be, he finds a roof and a hearthstone which he may make his own for the time. If gone for years, he will find the house and the field of his fathers undisturbed, of which he may take possession. This institution may remove care and anxiety from the mind of the man, and make him, as we find here, calm and contented56, but without the ambition of the business-man. I have taken most of this from a book I found in Bombay."
"The most influential57 caste here are mostly Jains and Buniahs; and though they belong to different tribes, they are united in business matters. They wear their own costumes; but they have done more than any others for the prosperity of the place," said Lord Tremlyn. "They are the speculators in cottons and other goods, and many of them have immense wealth. The Buniahs are always intelligent, and somewhat aristocratic. You may know one of them by his tall turban, like a shako, though sometimes it is rolled like a conch-shell. Around his dress he wears a red band, which he twists about his limbs, and has a long calico tunic58 closely fitted to his chest. His chosen calling is that of a commercial broker59.
"These rich Hindus, while adhering to everything required by their religion, adopt English fashions, and revel60 in British luxuries. You will see them late in the afternoon on the public roads, in elegant carriages, drawn61 by the finest horses, and attended by servants in rich liveries. Their houses are magnificent, furnished like the Parsee's we visited the other evening. The social intercourse62 between them and their European neighbors is very limited.
"The Mohammedans here are an important class of people, and some of them are very wealthy, and are honest and upright merchants. They are very strict in the observance of their religion, and not one of them would eat pork or drink wine or liquors. If it were the beginning of their year, which is different from ours, you might witness a celebration of the day. It is called the Mohurrum, and takes place on the shore of the Back Bay. They construct a great number of temples of gilt63 paper, and after marching with them in procession through the city, they cast them into the sea. I do not quite understand what it means; but the first month is usually a time of mourning and fasting in commemoration of the sufferings of the two nephews of the Prophet. The ceremony at the water is very ancient."
"The wives of Mussulmans here have more liberty than in most Eastern countries. They go about the streets with their faces uncovered, and are clothed for the most part like the Hindu women. As they appear in the street they are not so neat as the other native females, who spend much time in bathing, and are always clean and tidy. I have nothing more to say at present."
"I have an announcement to make," said Captain Ringgold. "To-morrow forenoon we shall return to the Guardian-Mother, and sail for Surat."
The party spent the rest of the day in excursions about Bombay in three parties, each under the direction of one of the hosts.
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1
idol
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| n.偶像，红人，宠儿 | |
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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sect
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| n.派别，宗教，学派，派系 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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mythology
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| n.神话，神话学，神话集 | |
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comeliness
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| n. 清秀, 美丽, 合宜 | |
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allied
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| adj.协约国的；同盟国的 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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Buddhists
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| n.佛教徒( Buddhist的名词复数 ) | |
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mazes
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| 迷宫( maze的名词复数 )； 纷繁复杂的规则； 复杂难懂的细节； 迷宫图 | |
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Buddhism
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| n.佛教（教义） | |
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formerly
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| adv.从前，以前 | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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Founder
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| n.创始者，缔造者 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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meditative
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| adj.沉思的，冥想的 | |
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forsaking
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| 放弃( forsake的现在分词 )； 弃绝； 抛弃； 摒弃 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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hermit
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| n.隐士，修道者；隐居 | |
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dwelling
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| n.住宅，住所，寓所 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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immortality
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| n.不死，不朽 | |
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bagatelle
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| n.琐事；小曲儿 | |
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allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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vilest
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| adj.卑鄙的( vile的最高级 )；可耻的；极坏的；非常讨厌的 | |
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omniscient
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| adj.无所不知的；博识的 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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pessimists
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| n.悲观主义者( pessimist的名词复数 ) | |
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40
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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42
ram
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| (random access memory)随机存取存储器 | |
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presidency
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| n.总统(校长，总经理)的职位(任期) | |
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outspoken
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| adj.直言无讳的，坦率的，坦白无隐的 | |
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45
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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46
uproot
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| v.连根拔起，拔除；根除，灭绝；赶出家园，被迫移开 | |
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47
abolition
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| n.废除，取消 | |
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48
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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49
friendliness
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| n.友谊，亲切，亲密 | |
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50
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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51
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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52
immorality
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| n. 不道德, 无道义 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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54
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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55
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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56
contented
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| adj.满意的，安心的，知足的 | |
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influential
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| adj.有影响的，有权势的 | |
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tunic
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| n.束腰外衣 | |
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broker
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| n.中间人，经纪人；v.作为中间人来安排 | |
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60
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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gilt
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| adj.镀金的；n.金边证券 | |
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