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Part 3 of 3
In the natural progress of religion, it very frequently happens, that the spirit of adulation and hyperbole exalts admired or powerful individuals to the rank of gods. The name of the sun, or of some other divinity, is bestowed as a title, or as an epithet of inflated praise, upon a great prince, or conqueror.560 Immediately the exploits of the hero are blended with the functions of the god; and, in process of time, when the origin of the combination is forgotten, they form a compound mass of inextricable and inconsistent mythology. Mr. Colebrooke is of opinion, that in the Vedas the elements and the planets alone are deified; that the worship of heroes was introduced among the Hindus at a later period; and makes a remarkable figure in the Puranas.561
Among the false refinements to which the spirit of a rude religion gives birth, it is worthy of particular remark, that abstract terms are personified, and made to assume the character of gods: such as, Health and Sickness; War and Peace; Plenty, Famine, Pestilence. When the most general abstractions too begin to be formed, as of space, of time, of fate, of nature, they are apt to fill the mind with a kind of awe and wonder; and appear to stretch beyond all things. They are either, therefore, apprehended as new gods, and celebrated as antecedent, and superior, to all the old; or if any of the old have taken a firm possession of the mind, they are exalted to the new dignity, and receive the name of the abstract idea which most forcibly engages the attention. Thus, among the Greeks and the Romans, Fate usurped a power over all the gods. The Parsee books represent Ormusd and Ahriman, the Good Principle and the Evil Principle, sometimes as independent beings; sometimes as owing their existence to something above them; in a manner extremely resembling the language of the Sanscrit books respecting Brahma, Vishnu, and Siva. At times, however, the Persians express themselves more precisely. “In the law of Zoroaster,” says one of their sacred books, “it is positively declared that God [Ormusd] was created by Time along with all other beings; and the creator is Time; and Time has no limits; it has nothing above it; it has no root; it has always been, and always will be. No one who has understanding will ever say, Whence did Time come? In that grandeur wherein Time was, there was no being who could call it creator, because it had not yet created. Afterwards it created fire and water, and from their combination proceeded Ormusd. Time was the creator, and preserved its authority over the creatures which it had produced.∗ ∗ ∗ I said in the beginning that Ormusd and Ahriman came both from Time.”562 The Brahmens, on the other hand, rather appear to have advanced the dignity of the acknowledged divinities so far as to make it embrace the extent of the abstract ideas; and to have regarded them as the abstract ideas themselves. Thus Mr. Wilkins supposes, that Brahme represents nature; Brahma, matter; Vishnu, space; Siva, time. But this is a refinement which is very sparingly, if at all, introduced in any writings of the Brahmens, which have yet been laid open to European eyes. Direct contradictions of it, though plentifully diffused, are no proof that it is not at all a Hindu doctrine. Thus Chrishna, in the Geeta, says, “I am never failing Time, the Preserver, whose face is turned on all sides;”563 a point of view in which it well agrees with the peculiar attributes of Vishnu. But in the very same discourse, Chrishna says again, “I am Time, the destroyer of mankind,”564 in which case it agrees only with the character of Siva. But it is still more remarkable that Brahma is said to have “given being to time, and the divisions of time;”565 and that space is said to have been produced from the ear of the first victim immolated by the gods.566 Nay, there are passages in which the Hindus acknowledge a destiny or fate which over-rules the Supreme Beings themselves. “The future condition of great beings is destined with certainty, both the nakedness of Mahadeva, and the bed of Vishnu, on a vast serpent. What is not to be, that will not be; and if an event be predoomed, it cannot happen otherwise.”567
When the exaggerations of flattery are in this manner engrafted upon the original deification of the elements and powers of nature; and when the worship of heroes and of abstract ideas is incorporated with the whole; then is produced that heterogeneous and monstrous compound which has formed the religious creed of so great a portion of the human race; but composes a more stupendous mass in Hindustan than any other country; because in Hindustan a greater and more powerful section of the people, than in any other country, have, during a long series of ages, been solely occupied in adding to its volume, and augmenting its influence.568
So little do men regard incoherence of thought; so little are they accustomed to trace the relations of one set of opinions to another, and to form on any subject a consistent and harmonious combination of ideas, that while many persons of eminence loudly contend for the correctness and sublimity of the speculative, there is an universal agreement respecting the meanness, the absurdity, the folly, of the endless ceremonies, in which the practical part of the Hindu religion consists. For the illustration of this part of the subject, I shall content myself with a reference to the documents in the appendix.569 Volumes would hardly suffice to depict at large a ritual which is more tedious, minute, and burthensome; and engrosses a greater portion of human life, than any which has been found to fetter and oppress any other portion of the human race.
No circumstance connected with a religious system more decidedly pronounces on its character, than the ideas which it inculcates respecting merit and demerit, purity and impurity, innocence and guilt. If those qualities which render a man amiable, respectable, and useful; if wisdom, beneficence, self-command, are celebrated as the chief recommendation to the favour of the Almighty; if the production of happiness is steadily and consistently represented as the most acceptable worship of the Creator; no other proof is requisite, that they who framed, and they who understand this religion, have arrived at high and refined notions of an All-perfect being. But where, with no more attention to morality, than the exigencies and laws of human nature force upon the attention of the rudest tribes, the sacred duties are made to consist in frivolous observances, there, we may be assured, the religious ideas of the people are barbarous. The train of thought which tends to this conclusion is extremely similar to that which gives birth to other deformities in the religious system of ignorant minds. From the imbecilities which usually accompany exalted station, it is found, even when society is considerably improved, that assiduous attendance upon the person of the great man or prince, and unwearied contrivances for the expression of devotion and respect, are the path which leads the most surely to his attention and favour.570 To the rude mind, no other rule suggests itself for paying court to the Divine, than that for paying court to the Human Majesty; and as among a barbarous people, the forms of address, of respect, and compliment, are generally multiplied into a great variety of grotesque and frivolous ceremonies, so it happens with regard to their religious service. An endless succession of observances, in compliment to the god, is supposed to afford him the most exquisite delight; while the common discharge of the beneficent duties of life is regarded as an object of comparative indifference. It is unnecessary to cite instances in support of a representation, of which the whole history of the religion of most nations is a continual proof.
Even those inquirers who have been least aware of the grossness of the Hindu religion, have seen that wretched ceremonies constituted almost the whole of its practical part. The precepts, which are lavished upon its ceremonies, bury, in their exorbitant mass, the pittance bestowed upon all other duties taken together. On all occasions ceremonies meet the attention as the pre-eminent duties of the Hindu. The holiest man is always he, by whom the ceremonies of his religion are most strictly performed. Never among any other people did the ceremonial part of religion prevail over the moral to a greater, probably to an equal extent. Of the many rules of conduct prescribed to the householder, almost the whole concern religious observances.571 Beside the general strain of the holy text, many positive declarations ascribe infinite superiority to rites and ceremonies, above morality. “Devotion,” says Menu, “is equal to the performance of all duties; it is divine knowledge in a Brahmen; it is defence of the people in a Cshatriya; devotion is the business of trade and agriculture in a Vaisya; devotion is dutiful service in a Sudra. By reading each day as much as possible of the Veda, by performing the five great sacraments, and by forgiving all injuries, even sins of the highest degree shall soon be effaced.”572 In the following list of conditions, a small space is allotted to useful virtue. “By injuring nothing animated, by subduing all sensual appetites, by devout rites ordained in the Veda, and by rigorous mortifications, men obtain, even in this life, the state of beatitude.”573 “It is through sacrifices,” says the Calica Purana, “that princes obtain bliss, heaven, and victory over their enemies.”574
In conceiving the honours with which the divine powers should be treated, it is supposed that there are certain qualities with which it is holy or unholy to approach them. As there are certain pollutions with which it would be held disrespectful to approach an earthly superior, the same sentiment, as usual, is transferred to the heavens; and the notion of a religious impurity is engendered. This is a circumstance of considerable importance. By the nature of the particulars, to which the belief of religious purity and impurity is attached, a criterion is afforded of the mental qualities which the Divine Being is supposed to possess. The causes of impurity among the Brahmens are exceedingly numerous; that they are proportionally strange, a few instances will evince. “When a child has teethed,” says the law of Menu, “and when, after teething, his head has been shorn, and when he has been girt with his thread, and when, being full grown, he dies, all his kindred are impure: on the birth of a child, the law is the same.”575 Among a variety of other instances it is declared, that he who has touched a Chandala, a woman in her courses, an outcast, a new-born child, a corpse, or one who has touched a corpse, is impure. A Brahmen who has touched a human bone is impure.576 The rules of purification, which form a remarkable part of this subject, are not less exorbitant in their number, or extravagant in their forms. On the death of a kinsman, the modes of purification are various, according to various cases: one, which we may select as an example, is prescribed in the following words: “Let them eat vegetable food without factitious (that is, only with native) salt; let them bathe for three days at intervals; let them taste no flesh-meat; and let them sleep apart on the ground.”577 “Should a Brahmen touch a human bone moist with oil, he is purified by bathing; if it be not oily, by stroking a cow, or by looking at the sun, having sprinkled his mouth with water.”578 All those functions of the body, by which its offensive discharges are effected, or its vital powers communicated, Chap. 6. afford occasion for the ceremonies of purification.579 “Oily exudations,” says the law of Menu, “seminal fluids, blood, dandruff, urine, feces, earwax, nail-parings, phlegm, tears, concretions on the eyes, and sweat, are the twelve impurities of the human frame, and for cleansing these earth and water must be used.”580 “He who carries in any manner an inanimate burthen, and is touched by any thing impure, is cleansed by making an ablution, without laying his burden down.”581 “He who has been bitten by a dog, a shakal, or an ass, by any carnivorous animal frequenting a town, by a man, a horse, a camel, or a boar, may be purified by stopping his breath during one repetition of the gayatri.”582 After the rules for the purification of living bodies, follow precepts for the purification of things inanimate. For each of a great many species, a separate mode is prescribed. Land, for example, is cleansed, by sweeping, by smearing with cow-dung, by sprinkling with cow's urine, by scraping, or by letting a Chap. 6.cow pass a day and a night on it.583 “The purification ordained for all sorts of liquids, is by stirring them with cusa grass; for cloths folded, by sprinkling them with hallowed water; for wooden utensils, by planing them. The purification by sprinkling is ordained for grain and cloths in large quantities; but to purify them in small parcels, such as a man may easily carry, they must be washed.”584 These instances, selected merely as a small specimen of a great whole, will suffice to show what moral ideas are conveyed and inculcated in the notions of purity and impurity comprised in the religion of the Hindus.
As the purifications, so likewise the penances, prescribed by the various systems of religion, afford a remarkable indication of the qualities really ascribed to the object of worship. All penance consists in suffering. In the same degree in which the object of worship is supposed to be delighted with penance, in the same degree he is delighted with human suffering; and so far as he delights in suffering, for its own sake, so far he is a malignant being; whatever epithets, in the spirit of flattery, his votaries may confer upon him. It is natural to a rude and ignorant mind to regard the object of its worship as malignant. Things appear great or little by comparison. Amid the incessant efforts which are made to ascend another step in adulation, after all the epithets of greatness and honour are lavished upon the god, to make his greatness and honour still higher, by contrast, every epithet of meanness and contempt is heaped by the worshipper upon himself and his kind. The same is the case with his happiness; which will appear the greater, the higher it is raised above that of other beings; of course, the deeper the misery of other beings. Hence it is, that the prayers and praises, addressed to the deity by rude nations, abound with the most hyperbolical expressions of human misery as well as human depravity; that, in the religion of rude minds, pleasure in general bears a strong mark of reprobation, and the voluntary creation of pain is the strongest of all recommendations to him on whom the issues of life depend. In the language of the Greeks and Romans, the gods were envious of human happiness;585 just as the proud and haughty mind of the earthly despot, the archetype and model according to which, in certain stages of knowledge, the idea of the heavenly is regularly formed, likes not that the happiness of other people should approach to that of himself, and reaps a pleasure from their pain, both as enhancing the idea of his own happiness, and lessening the sense of his misery.586 “A sin, involuntarily committed,” says the sacred text of Menu, “is removed by repeating certain texts of the scripture, but a sin committed intentionally, by harsh penances of different sorts.”587 The following account of the reason for performing penances, has the effect of exposing to religious antipathy all those persons who are affected with a bodily infirmity. “Some evil-minded persons,” says the same sacred volume, “for sins committed in this life, and some for bad actions in a preceding state, suffer a morbid change in their bodies: a stealer of gold from a Brahmen has whitlows on his nails; a drinker of spirits, black teeth; the slayer of a Brahmen, a marasmus; the violator of his preceptor's bed, a deformity in the generative organs; a malignant informer, fetid ulcers in his nostrils; a false detractor, stinking breath; a stealer of grain, the defect of some limb; a mixer of bad wares with good, some redundant member; a stealer of dressed grain, dyspepsia; a stealer of holy words, or an unauthorised reader of the scriptures, dumbness; a stealer of clothes, leprosy; a horse-stealer, lameness; the stealer of a lamp, total blindness; the mischievous extinguisher of it, blindness in one eye; a delighter in hurting sentient creatures, perpetual illness; an adulterer, windy swelling in his limbs: Thus, according to the diversity of actions, are born men despised by the good, stupid, dumb, blind, deaf, and deformed: Penance, therefore, must invariably be performed for the sake of expiation, since they who have not expiated their sins, will again spring to birth with disgraceful marks.”588 “Any twice-born man, who has drunk spirit of rice through perverse delusion of mind, may drink more spirit in flame, and atone for his offence by severely burning his body; or he may drink boiling hot, until he die, the urine of a cow, or pure water, or milk, or clarified butter, or juice expressed from cow-dung.”589 A curious reason is assigned for the heinous guilt assigned to the drinking of intoxicating liquors by a Brahmen; Because, “stupified by drunkenness, he might fall on something very impure, or might even, when intoxicated, pronounce a secret phrase of the Veda, or might do some other act which ought not to be done.”590 If a Brahmen kill by design a cat, or an ichneumon, the bird chasha, or a frog, a dog, a lizard, an owl, or a crow, he must perform the ordinary penance required for the death of a Sudra;”591 as if the crime of killing a man were the same with that of killing a frog. “Should one of the twice-born eat the food of those persons with whom he ought never to eat, or food left by a woman, or a Sudra, or any prohibited flesh, he must drink barley gruel only for seven days and nights.”592 “Having taken goods of little value from the house of another man, he must procure absolution by performing the penance santapana, or by eating for a whole day the dung and urine of cows mixed with curds, milk, clarified butter, and water boiled with cusa grass, and then fasting entirely for a day and a night.”593 The penances for venereal sin, and the description of its various species, are unfit to be transcribed.594 Something might be said for penances, if they were attached solely to moral offences, and proportioned in painfulness to the motives to offend; because the efficacy of the punishment which is reserved to a subsequent life is commonly annihilated by remoteness. How much of this useful character belongs to the penances of the Hindus, a few passages will disclose. “He, who has officiated at a sacrifice for outcasts, or burned the corpse of a stranger, or performed rites to destroy the innocent,” (a strange association of crimes) “may expiate his guilt by three prajapatya penances.”595 “A total fast for twelve days and nights, by a penitent with his organs controlled, and his mind attentive, is the penance named paraca, which expiates all degrees of guilt.”596 He who for a whole month eats no more than thrice eighty mouthfuls of wild grains, as he happens by any means to meet with them, keeping his organs in subjection, shall attain the same abode with the regent of the moon.”597 “Sixteen suppressions of the breath, while the holiest of texts is repeated with the three mighty words, and the triliteral syllable, continued each day for a month, absolve even the slayer of a Brahman from his hidden faults.”598 “A priest who should retain in his memory the whole Rigveda would be absolved from guilt, even if he had slain the inhabitants of the three worlds, and had eaten food from the foulest hands.”599 To such a degree are fantastic ceremonies exalted above moral duties; and so easily may the greatest crimes be compensated, by the merit of ritual, and unmeaning services.600
But the excess to which religion depraves the moral sentiments of the Hindus is most remarkably exemplified in the supreme, the ineffable merit which they ascribe to the saint who makes penance his trade.
Repairing to a forest, with no other utensils or effects, than those necessary in making oblations to consecrated fire: and leaving all property, and all worldly duties behind him, he is there directed to live on pure food, on certain herbs, roots, and fruit, which he may collect in the forest, to wear a black antelope's hide, or a vesture of bark, and to suffer the hairs of his head, his beard, and his nails to grow continually. He is commanded to entertain those who may visit his hermitage with such food as he himself may use, to perform the five great sacraments, to be constantly engaged in reading the Veda; patient of all extremities, universally benevolent, with a mind intent on the Supreme Being; a perpetual giver, but no receiver of gifts; with tender affection for all animated bodies. “Let him not eat the produce of ploughed land, though abandoned by any man, nor fruits and roots produced in a town, even though hunger oppress him.———Either let him break hard fruits with a stone, or let his teeth serve as a pestle.—Let him slide backwards and forwards on the ground; or let him stand a whole day on tiptoe; or let him continue in motion rising and sitting alternately; but at sunrise, at noon, and at sunset, let him go to the waters, and bathe. In the hot season let him sit exposed to five fires, four blazing around him with the sun above; in the rains let him stand uncovered, without even a mantle, where the clouds pour the heaviest showers; in the cold season, let him wear humid vesture; and enduring harsher and harsher mortifications, let him dry up his bodily frame. Let him live without external fire, without a mansion, wholly silent, feeding on roots and fruit, sleeping on the bare earth, dwelling at the roots of trees. From devout Brahmens let him receive alms to support life, or from other housekeepers of twice-born classes, who dwell in the forest. Or, if he has any incurable disease, let him advance in a straight path, towards the invincible north eastern point, feeding on water and air, till his mortal frame totally decay, and his soul become united with the Supreme.”601
In conformity with these principles are formed those professors of mortification and piety, who are known under the modern name of Fakeers, and presented to Europeans a spectacle which so greatly surprised them. Of all the phenomena of human nature, none appears at first view more extraordinary than the self-inflicted torment of the holy saints of Hindustan. Some of them keep their hands closed till they are pierced through by the growth of the nails. Others hold them above their heads, till the power of the arms is extinguished. They make vows to remain in the standing posture for years. Three men were seen by Fryer, whose vow extended to sixteen years. One of them had completed his dreadful penance; of the rest, one had passed five years in torment, the other three. Their legs were prodigiously swelled, and deeply ulcerated; and became at last too weak to support their bodies, when they leaned on a pillow suspended from a tree. Others, turning their heads to gaze at the heaven over their shoulder, remain fixed in that posture, till the head can no longer be restored to its natural position, and no aliment, except in the liquid state, can pass down their throats.
The ceremony, commanded by Menu, “of sitting, in the hot season between five fires,” cannot be conceived without horror. A yogee, or penitent, actually seen by Fryer, had resolved to undergo this penance for forty days, at a public festival, where an immense concourse of spectators were assembled. Early on the morning, after having seated himself on a quadrangular stage he fell prostrate, and continued fervent in his devotions, till the sun began to have considerable power. He then rose, and stood on one leg, gazing stedfastly at thesun, while fires, each large enough, says the traveller, to roast an ox, were kindled at the four corners of the stage, the penitent counting his beads, and occasionally, with his pot of incense, throwing combustible materials into the fire to increase the flames. He next bowed himself down in the centre of the four fires, keeping his eyes still fixed upon the sun. Afterwards, placing himself upright on his head, with his feet elevated in the air, he stood for the extraordinary space of three hours, in that inverted position; he then seated himself with his legs across, and thus remained sustaining the raging heat of the sun and of the fires till the end of the day. Other penitents bury themselves up to the neck in the ground, or even wholly below it, leaving only a little hole through which they may breathe. They tear themselves with whips; they repose on beds of iron spikes;602 they chain themselves for life to the foot of a tree: the wild imagination of the race appears in short to have been racked to devise a sufficient variety of fantastic modes of tormenting themselves. The extent to which they carry the penance of fasting is almost incredible. They fix their eyes on the blazzing sun till the power of vision is extinguished.603 The following description, in the drama entitled Sacontala, how much soever partaking of the hyperbolical character of oriental poetry, conveys a most remarkable image of the length of time, the patience, and steadiness, with which the devotees of the forests must have remained immoveable in their solitary positions. “You see,” says one of the personages of the drama, “in that grove a pious Yogee, motionless as a pollard, holding his thick, bushy hair, and fixing his eyes on the solar orb.—Mark; his body is covered with a white ants’ edifice, made of raised clay; the skin of a snake supplies the place of his sacerdotal thread, and part of it girds his loins; a number of knotty plants encircle and wound his neck; ‘and surrounding birds’ nests almost conceal his shoulders.”604 The same venerable character is thus farther described in the Bhagvat-Geeta; “The Yogee constantly exerciseth the spirit in private. He is recluse, of a subdued mind and spirit; free from hope, and free from perception. He planteth his own seat firmly on a spot that is undefiled, neither too high, nor too low, and sitteth upon the sacred grass which is called coos, covered with a skin and a cloth. There he, whose business is the restraint of his passions, should sit, with his mind fixed on one object alone, in the exercise of his devotion for the purification of his soul, keeping his head, his neck, and his body, steady, without motion, his eyes fixed on the point of his nose, looking at no other place around. The man who keepeth the outward accidents from entering his mind, and his eyes fixed in contemplation between his brows; who maketh the breath to pass through both his nostrils alike in expiration and inspiration, who is of subdued faculties, mind, and understanding; the Yogee, who thus constantly exerciseth his soul, obtaineth happiness incorporeal and supreme.”605 This pure state of meditation, which obtains the name of devotion, is even more exalted than that of penance. “The Yogee,” says Crishna, “is more exalted than Tapaswees, those votaries who afflict themselves in performing penance, respected above the learned in science, and” (which is worthy of peculiar regard,) “superior to those who are attached to moral works.”606 “Be thou at all times,” says this supreme god to Arjoon in another place, “employed in devotion. The fruit of this surpasseth all the rewards of virtue pointed out in the Vedas, in worshippings, in mortifications, and even in the gifts of charity.”607
It is abundantly ascertained that the Hindus at one time, and that a time comparatively recent,608 were marked with the barbarity of human sacrifices.609 It even appears that the remainder of that devotional service is now in existence. When it is proposed to resist, as exorbitant, the demands of government, the Brahmens erect, what they denominate a koor, which is a circular pile of wood, with a cow, or an old woman on the top of it. If urged to extremity they set fire to the pile, and consume the victim, a sacrifice by which they are understood to involve their oppressor in the deepest guilt.610 The British Government has interfered to prevent the sacrifice of children by throwing them to the sharks in the Ganges.611
Though the progress of improvement has brought into comparative disuse the mode of seeking divine favour by the sacrifice of a fellow creature, horrid rites, which have too near an affinity with it, are still the objects of the highest veneration. It is one of the grandest achievements of piety, for individuals to sacrifice themselves in honour of the gods. There are solemn festivals, in which the images of certain deities are carried in procession in vast ponderous machines denominated raths, or chariots, drawn by a multitude of devotees and priests; when it is customary for numbers of the congregated people to throw themselves under the wheels, and even fathers and mothers with their children in their arms. The chariot passes on, as if no impediment existed, and crushing them to death, is supposed to convey them immediately to heaven.612 The practice of sacrificing themselves in the flames is a noted ceremony of the Hindus. It is sometimes executed with circumstances of studied atrocity; the victim striking himself in front with his sabre, so as to lay open his bowels to the spectators, tearing out part of his liver, cutting it off with his sabre, giving it to a relation or bystander, conversing all the time with indifference apparently complete, then with unchanged countenance leaping into the flames, and expiring without a movement.613 In some parts of India a Brahmen devotes himself to death, by eating till he expires with the surfeit.614 On great solemnities, the votaries strike off their own heads, as a sacrifice to the Ganges,615 and many drown themselves in the hallowed streams.616 Of the modes adopted by the Hindus of sacrificing themselves to the divine powers, none however has more excited the attention of the Europeans, than the burning of the wives on the funeral piles of their husbands. To this cruel sacrifice the highest virtues are ascribed. “The wife who commits herself to the flames with her husband's corpse, shall equal Arundhati, and reside in Swarga; accompanying her husband, she shall reside so long in Swarga, as are the thirty-five millions of hairs on the human body.617 As the snake-catcher forcibly drags the serpent from his earth, so, bearing her husband from hell, with him, she shall enjoy the delights of heaven, while fourteen Indras reign. If her husband had killed a Brahmana, broken the ties of gratitude, or murdered his friend, she expiates the crime.”618 Though a widow has the alternative of leading a life of chastity, of piety, and mortification, denied to the pleasures of dress, never sleeping on a bed, never exceeding one meal a day, nor eating any other than simple food, it is held her duty to burn herself along with her husband; and “the Hindu legislators,” says Mr. Colebrooke, “have shown themselves disposed to encourage” this barbarous sacrifice.619
Such are the acts, by which, according to the Hindu religion, the favour of the Almighty Power is chiefly to be gained; such are the ideas respecting purity and merit, which it is calculated to inspire. Yet if any one concludes that the Hindus were unacquainted with the ordinary precepts of morality, he will be greatly deceived. “By Brahmens,” says the law of Menu, “placed in the four orders, a tenfold system of duties must ever be sedulously practised; Content; returning good for evil; resistance to sensual appetites; abstinence from illicit gain; purification; coercion of the organs; knowledge of scripture; knowledge of the supreme spirit; veracity; and freedom from wrath.”620 In this enumeration of duties, though a large proportion is allowed to acts purely ceremonial and useless; yet some of the noblest virtues are included. “Action,” says the same sacred code, “is either mental, verbal, or corporeal. Devising means to appropriate the wealth of other men, resolving on any forbidden deed, and conceiving notions of atheism or materialism, are the three bad acts of the mind: scurrilous language, falsehood, indiscriminate backbiting, and useless tattle, are the four bad acts of the tongue: Taking effects not given, hurting sentient creatures without the sanction of law, and criminal intercourse with the wife of another, are three bad acts of the body; and all the ten have their opposites, which are good in an equal degree.”621 Though there is something extremely whimsical in the consequence ascribed to the following acts of injustice, yet they are with great propriety forbidden: “He who appropriates to his own use, the carriage, the bed, the seat, the well, the garden, or the house of another man, who has not delivered them to him, assumes a fourth part of the guilt of their owner.”622 The following observations are in a pure and elevated strain of morality: “Even here below an unjust man attains no felicity; nor he whose wealth proceeds from giving false evidence; nor he, who constantly takes delight in mischief. Though oppressed by penury, in consequence of his righteous dealings, let him never give his mind to unrighteousness; for he may observe the speedy overthrow of iniquitous and sinful men. Iniquity, committed in this world, produces not fruit immediately, but, like the earth, in due season; and, advancing by little and little, it eradicates the man who committed it. Yes; iniquity, once committed, fails not of producing fruit to him who wrought it. He grows rich for a while through unrighteousness; then he beholds good things; then it is that he vanquishes his foes; but he perishes at length from his whole root upwards. Let a man continually take pleasure in truth, in justice, in laudable practices, and in purity; let him chastise those, whom he may chastise, in a legal mode; let him keep in subjection his speech, his arm, and his appetite: wealth and pleasures, repugnant to law, let him shun; and even lawful acts, which may cause future pain, or be offensive to mankind.”623
Sir William Jones, whom it is useful to quote, because his authority may have influence with those whose opinions I am constrained to controvert, observes, that “the principles of morality are few, luminous, and ready to present themselves on every occasion.”624 Descanting on the rudeness, and ignorance, of the Scythian nations; “of any philosophy,” he says, “except natural ethics, which the rudest society requires, and experience teaches, we find no more vestiges in Asiatic Scythia, than in ancient Arabia.”625 He was not surprised to find natural ethics, where not a vestige of philosophy was found; because “natural ethics,” are what “the rudest society requires, and experience teaches.” If we search a little further, we shall discover that nations differ less from one another in the knowledge of morality, and of its obligations, (the rules of morality have been taught in all nations in a manner remarkably similar), than in the degrees of steadiness, with which they assign the preference to moral, above other acts. Among rude nations it has almost always been found, that religion has served to degrade morality, by advancing to the place of greatest honour, those external performances, or those mental exercises, which more immediately regarded the deity; and with which, of course, he was supposed to be more peculiarly delighted. On no occasion, indeed, has religion obliterated the impressions of morality, of which the rules are the fundamental laws of human society: morality has every where met with the highest applause; and no where has it been celebrated in more pompous strains, than in places where the most contemptible, or the most abominable rites, have most effectually been allowed to usurp its honours.626 It is not so much, therefore, by the mere words in which morality is mentioned, that we are to judge of the mental perfections of different nations, as by the place which it clearly holds in the established scale of meritorious acts. In a moment of hyperbolical praise, it may even receive a verbal preference to ceremonies; as in one passage of the Institutes of Menu: “A wise man should constantly discharge all the moral duties, though he perform not constantly the ceremonies of religion; since he falls low, if, while he performs ceremonial acts only, he discharge not his moral duties.”627 Yet in the entire system of rules concerning duty, the stress which is laid upon moral acts, may, as we see in the case of the Hindus, bear no comparison to the importance which is attached to useless or pernicious ceremonies. Such a maxim as that which has just been quoted, can be regarded as but of little value, when it is surrounded by numerous maxims of the following tendency; “Not a mortal exists more sinful than he, who, without an oblation to the manes or gods, desires to enlarge his own flesh with the flesh of another creature.”628 “From the three Vedas, the lord of creatures, incomprehensibly exalted, successively milked out the three measures of that ineffable text beginning with the word tad and entitled, savitri, or gayatri; whoever shall repeat, day by day, for three years, without negligence, that sacred text, shall hereafter approach the divine essence, move as freely as air, and assume an ethereal form.”629 “Studying and comprehending the Veda, practising pious austerities, acquiring divine knowledge, command over the organs of sense and action, avoiding all injury to sentient creatures, and showing reverence to a natural and spiritual father, are the chief branches of duty which ensure final happiness.”630 “Even three suppressions of breath made according to the divine rule, accompanied with the triverbal phrase, and the triliteral syllable, may be considered as the highest devotion of a Brahmen; for as the dross and impurities of metallic ores are consumed by fire, thus are the sinful acts of the human organs consumed by suppressions of the breath.”631 If we examine that highest degree of merit to which the imagination of the Hindu can ascend, that of the Sanyassi, or professor of austere devotion, we shall find it to consist in an absolute renunciation of all moral duties, and moral affections. “Exemption from attachments, and affection for children, wife, and home;”632 nay, “the abandonment of all earthly attachments,”633 form a necessary part of that perfection after which he aspires.
It is by no means unnatural for the religion of a rude people to unite opposite qualities, to preach the most harsh austerities, and at the same time to encourage the loosest morality. It may be matter of controversy to what degree the indecent objects employed in the Hindu worship imply depravity of manners; but a religion which subjects to the eyes of its votaries the grossest images of sensual pleasure, and renders even the emblems of generation objects of worship; which ascribes to the supreme God an immense train of obscene acts; which has them engraved on the sacred cars, pourtrayed in the temples, and presented to the people as objects of adoration, which pays worship to the Yoni, and the Lingam, cannot be regarded as favourable to chastity.634 Nor can it be supposed, when to all these circumstances is added the institution of a number of girls, attached to the temples, whose business is dancing and prostitution, that this is a virtue encouraged by the religion of the Hindus.
Another contrast to the tortures and death which the religion of the Hindus exhorts them to inflict upon themselves, is the sacredness which it imprints upon the life of animals. Not only are the Hindus prohibited the use of animal food, except at certain peculiar sacrifices; even the offerings to the gods consist almost entirely of inanimate objects; and to deprive any sensitive creature of life, is a heinous transgression of religious duty. Many of the inferior creatures, both animate and inanimate, are the objects of religious veneration; such, in particular, are the cow, the lotos, and cusa grass. Nor, in this enumeration, must the dung and urine of the cow be forgotten; things so holy as to be of peculiar efficacy in the ceremonies of purification. To whatever origin we may ascribe this strange application of the religious principle, it has at least been very widely diffused. It is known that many negro tribes worship animals and reptiles; and that they carry the solicitude for their preservation to a still more extravagant pitch than even the Hindus; punishing with death those who hurt them even casually.635 The sacred character in Egypt of the ox, and of many other animals, is too familiarly known to require any proof. The cow was oracular, and sacred among the Amonians.636 Not only cows, but horses, eagles, lions, bears, were divine animals among the Syrians.637 The Egyptian priests respected as sacred the life of all animals, and animal food seems to have been interdicted not less in Egypt than in Hindustan.638 At an early period, the Greeks, and even the Romans, punished with death, the killing of an ox.639 The worship of this species of quadrupeds appears indeed to have been common to all the idolatrous nations from Japan to Scandinavia.640 That, in India, it was a worship directed to no moral end, is evident upon the slightest inspection. To renounce the benefits which the inferior animals are fitted by nature to render to man, is not humanity, any more than swinging before an idol, by an iron hook, forced through the muscles of the back, is the virtue of self-command. And that this superstition took not its rise from a sensibility to the feelings of animated creatures, is evident from the barbarous character of several of the nations where it prevails; from the proverbial cruelty suffered by the labouring animals of Hindustan; and from the apathy with which human beings are left to expire by hunger and disease, while reptiles are zealously tended and fed.641
Religion consists of two great doctrines; that concerning the nature and service of God; and that concerning the nature and destination of the human soul. In the complicated superstition of the Hindus, the first presented many questions which it needed a considerable accumulation of evidence to solve. Of the latter, a just idea may be speedily conveyed.
It is well known that the metempsychosis, or the transmigration of the soul into various orders of being, reviving in one form, when it ceases to exist in another, is the tenet of the Hindus. This is a theory well calculated to present itself to the mind of the rude inquirer, when first excited to stretch his views beyond the present term of sensation and action. The vegetable life, which expires in the plant, in autumn, revives in the seed in spring. The sluggish worm, which undergoes a species of death, and buries itself in a tomb of its own formation, springs again to life, a gay and active creature, as different in appearance, as in appetites and powers. Every thing on earth is changed, nothing annihilated; and the soul of the man who expires to day, revives in something else, to which life is at that instant imparted.
Some very obvious, and very impressive appearances must have suggested the notion of the metempsychosis, since it is one of the most ancient, and one of the most general of all religious opinions. “No doctrine,” says Dupuis, “was ever more universally diffused; none claims an origin so ancient. It reigned in the East, and in the West, among rude nations, and polished nations; and it ascends to antiquity so high, that Burnet ingeniously declares, one would believe it to be descended from heaven; so much it appears without father, without mother, and without descent.”642 The Brahmens grafted upon it, in their usual way, a number of fantastic refinements, and gave to their ideas on this subject, a more systematic form than is usual with those eccentric theologians. They describe the mind as characterized by three qualities, goodness, passion, darkness. According as any soul is distinguished by one or another of those qualities in its present life, is the species of being into which it migrates in the life to come. Souls endued with goodness attain the condition of deities; those filled with passion receive that of men; those immersed in darkness are condemned to that of beasts. Each of these conditions, again, is divided into three degrees, a lower, a middle, and a higher. Of the souls distinguished by darkness, the lowest are thrust into mineral and vegetable substances, into worms, reptiles, fishes, snakes, tortoises, cattle, shakals; the middle pass into elephants, horses, Sudras, Mlec’has, (a word of very opprobrious import, denoting men of all other races not Hindu,) lions, tigers, and boars; the highest animate the forms of dancers, singers, birds, deceitful men, giants, and blood-thirsty savages. Of the souls who receive their future condition from the quality of passion, the lowest pass into cudgel players, boxers, wrestlers, actors, those who teach the use of weapons, and those who are addicted to gaming and drinking; the middle enter the bodies of kings, men of the fighting class, domestic priests of kings, and men skilled in the war of controversy; the highest become gand-harvas, (a species of supposed aërial spirits, whose business is music,) genii, attending superior gods, together with various companies of apsarases, or nymphs. Of the souls who are characterized by the quality of goodness, the lowest migrate into hermits, religious mendicants, other Brahmens, such orders of demigods as are wafted in airy cars, genii of the signs and lunar mansions, and Daityas, another of their many orders of superior spirits; the middle attain the condition of sacrificers, of holy sages, deities of the lower heaven, genii of the Vedas, regents of stars, divinities of years, Pitris, and Sadhyas, two other species of exalted intelligences; the highest ascend to the condition of Brahma with four faces, of creators of worlds, of the genius of virtue, and the divinities presiding over the two principles of nature.643 Besides this general description of the future allotment of different souls, a variety of particular dooms are specified, of which a few may be taken as an example. “Sinners in the first degree,” says the ordinance of Menu, “having passed through terrible regions of torture, for a great number of years, are condemned to the following births at the close of that period. The slayer of a Brahmen must enter the body of a dog, a boar, an ass, a camel, a bull, a goat, a sheep, a stag, a bird, a Chandala, or a Puccasa. He, who steals the gold of a priest, shall pass a thousand times into the bodies of spiders, of snakes, and camelions, of crocodiles, and other aquatic monsters, or of mischievous blood-sucking demons. He who violates the bed of his natural or spiritual father, migrates a hundred times into the forms of grasses, of shrubs, with crowded stems, or of creeping and twining plants, carnivorous animals, beasts with sharp teeth, or cruel brutes.”644 After a variety of other cases, a general rule is declared, for those of the four castes who neglect the duties of their order: “Should a Brahmen omit his peculiar duty, he shall be changed into a demon, with a mouth like a firebrand, who devours what has been vomited; a Cshatriya, into a demon who feeds on ordure and carrion; a Vaisya, into an evil being who eats purulent carcases; and a Sudra, who neglects his occupations, into a foul embodied spirit, who feeds on lice.”645 The reward of the most exalted piety, of the most profound meditation, of that exquisite abstemiousness which dries up the mortal frame, is peculiar: Such a perfect soul becomes absorbed in the Divine essence, and is for ever exempt from transmigration.646
We might very easily, from the known laws of human nature, conclude, notwithstanding the language held by the Hindus on the connection between future happiness and the virtue of the present life, that rewards and punishments, very distant and very obscure, would be wholly impotent against temptations to crime; though, at the instigation of the priests, they might engage the people in a ceaseless train of wretched ceremonies. The fact corresponds most exactly with the anticipation. An admirable witness has said, “The doctrine of a state of future rewards and punishments, as some persons may plead, has always been supposed to have a strong influence on public morals: the Hindoos not only have this doctrine in their writings, but are taught to consider every disease and misfortune of life as an undoubted symptom of moral disease, and the terrific appearance of its close-pursuing punishment. Can this fail to produce a dread of vice, and a desire to merit the favour of the Deity? I will still farther,” he adds, “assist the objector; and inform him, that the Hindoo writings declare, that till every immoral taint is removed, every sin atoned for, and the mind has obtained perfect abstraction from material objects, it is impossible to be re-united to the great spirit; and that, to obtain this perfection, the sinner must linger in many hells, and transmigrate through almost every form of matter.” Our informant then declares; “Great as these terrors are, there is nothing more palpable than that, with most of the Hindoos, they do not weigh the weight of a feather, compared with the loss of a roopee. The reason is obvious: every Hindoo considers all his actions as the effect of his destiny; he laments, perhaps, his miserable fate, but he resigns himself to it without a struggle, like the malefactor in a condemned cell.” This experienced observer adds, which is still more comprehensive, that the doctrine of future rewards and punishments has, in no situation, and among no people, a power to make men virtuous.647