The Hindoos were one of the Aryan races. That is, they belonged to the people that called themselves "Aryans" (the noble, the honourable). When they came to India, they found there a mass of yellow-black-white mongrels, and recognized that the absorption of this mass was impossible. They also recognized that crossing with these people would destroy the Hindoos quickly.
The Hindoos were fanatical Aryans, and among the yellow-black-white mongrels, they developed an intense exclusiveness. They described the old inhabitants of the country as Dasyus, Rakshasas, fiendish creatures and monsters. When allied to them, they speak of their allies as monkeys and of their king as the king of monkeys.
In the Veda we find these sentiments:
"Indra hurl thy shaft against the Dasyu, and increase the might and glory of the Arya."
"Distinguish Indra the Arya and those who are Dasyu."
"Indra having killed the Dasyu, protected the Aryan colour."
"I do not give over the Aryan name to the Dasyu."
"Indra, increase the Aryan power."
"Indra, the companion of the Arya."
"Indra uncovered the light for the Arya. The Dasyus was left on the left hand."
"I gave the earth to the Arya and rain to the liberal mortals."
"The gods spread all over the earth the Aryan laws."
Arya was considered a name of honour. Darius calls himself Ariya and Ariya kitra, an Aryan and of Aryan descent. The same element enters into many Persian names, Ariaramnes, Ariobazanes, Atrabages, Artaxerxes.
The Hindoos recognized that, unless they took vigorous precautions, the Aryans would soon be lost in the mongrel herd. To protect themselves they invented the caste system, one of the greatest inventions of the human mind. The Aryans were the three upper castes, viz., the Brahmanas, Cshatriyas, and Vaisyas. The classes they called varna, which meant colour, and has since come to mean caste. The priests, who, among primitive people, are the observers, scientists, artists, and poets, constituted themselves the first caste, the caste of the Brahmins. They were of the purest Aryan blood. The Aryans of warlike tendencies were constituted as the Cshatriya caste, and the rest of the Hindoos were constituted as the Vaisya caste, the householders, the merchants, and the cultivators of the soil.
The importance of the Vaisya caste was recognized by the Hindoos. The Manava-Dharma-Sastra says: "The means of subsistence peculiar to Vaisya are merchandise, attending on cattle and agriculture; but with a view to the next life; . . . with vigilant care should the king exert himself in compelling merchants and mechanics to perform their respective duties; for when such men swerve from their duty, they throw this world into confusion."
The rights of each caste were rendered hereditary and inalienable. The king himself could not abrogate the rights of caste. Outside of these three castes there were no Aryans, no twice born men. The natives were constituted as a fourth caste, the Sudra. Their monopoly was the laborious and humble work, and their condition was better than that of the helots or serfs elsewhere; for it was strictly enjoined upon the three upper castes to treat the Sudra well. The Hindoos considered it just that intelligence should rule, and that muscle should work. Their assumption, which underlies the caste system, that intelligence and the better qualities were characteristics of the Aryan and not of the Sudra, their history of five thousand years verified.
The Hindoos were never more than a small minority of the people of India; and of the people of India, the Hindoos alone produced art, science, literature, civilization.
As the Vaisyas were not as pure Aryans as the Cshatriyas, and the Cshatriyas not as pure as the Brahmins, it was ordained that the different castes should not intermarry. Manava-Dharma-Sastra says: In all classes they, and they only, who are born in a direct line of wives equal in class and virgins at the time of marriage are to be considered as the same class with their fathers. ... A woman of the servile classes is not mentioned, even in the recital of any ancient story, as the wife of a Brahmin, or of a Cshatriya, though in the greatest difficulty to find a suitable match."
The intermarriage of the members of one caste with members of another caste was strictly prohibited. The Madana-Ratna-Pradipa says: "The marriage of twice born men with damsels not of the same class . . . these parts of ancient law were abrogated by wise legislators."
"From a Cshatriya with a wife of the Sudra class springs a creature called Ugra, with a nature partly warlike, and partly servile, ferocious in his manners, cruel in his acts. . . . Him who was born of a sinful mother, and consequently in a low class, but is not openly known, who, though worthless in truth, bears the semblance of a worthy man, let people discover by his acts. Want of virtuous dignity, harshness of speech, cruelty and habitual neglect of prescribed duties betray in this world the son of a criminal mother."
There were in India savage tribes unable to perform the duties of the Sudra class. These miserable tribes the Hindoos called Mlekha. They were also gained over to the Brahminical system. The Brahmins went as hermits into the settlements of the Mlekha, and preached their system of metempsychosis, and were cut down. Other Brahmins came to take their places. They again were killed. Still others came, and the cheerfulness with which these men went to suffering and death struck terror into the souls of the natives, who began to question, "Who are these men?"
And this answer was returned, "We are the most exalted of men, kings bow down before us. We have reached this station not without desert, and in the next' life we shall become one with Brahma, the God of gods, a unit in the divine essence. In previous lives we were as miserable as you are. Believe us, be virtuous and dutiful and you will become exalted. The virtuous Mlekha is reborn as a Sudra, the virtuous Sudra as a Vaisya, the virtuous Vaisya as a Cshatriya, the virtuous Cshatriya as a Brahmin, and the virtuous Brahmin as one with the divinity. On the other hand, the Brahmin who neglects his duties will be punished in hell and be reborn as a Sudra, a Mlekha, or lower even in the scale of life." The Hindoos had no eternal hell. As the son of a Sudra may thus attain the rank of a Brahmin, and as the son of a Brahmin may sink to the level with Sudras, even so must it be with him who springs from a Cshatriya; even so with him who was born of a Vaisya. (v. Manava-Dharma-Sastra.)
The conviction of the Brahmins convinced the Mlekha, and they were ready to become the lowest order of the Brahminical system.
There were Hindoos in India who disregarded the caste system, and a half-breed population began to spring up. The Hindoos, intent on keeping their race pure, sought to remedy the evil. It was not always possible to strike at the parents, and so they struck at the offspring. They declared the half-breed population Chandalas. They were considered the most contemptible of the base born; their touch was polluting, a pollution of which the Cshatriya could purify himself by cutting the Chandala down. The brook that they had taken water from was cursed. Their places of refuge were to be destroyed. They were refused admission into villages and cities. That was the law. Its enforcement was prevented by the gentleness of the Hindoo character. The Chandala was despised, but he lived; lived in villages, that the Hindoo had the right to burn down. The contempt in which the Chandala was held had this good effect: it prevented the mongrelization of the Hindoos for several thousand years. History attests that the Chandala fully deserved the contempt which the Hindoos entertained for him.
About 500 B.C. Gautama Sacyamuni taught Buddhism. Brahmanism demanded active virtues, Buddhism was content with passive, cloistered virtues. Brahmanism demanded self-sacrifice and work; Buddhism was satisfied with the admission of sin, and established the confession. The sinner confessed to the priest that he was a scoundrel, and he promptly became a saint. Brahmanism taught purification by faith and virtue and final union with God (eternal life). Buddhism taught the confession and eternal death. Virtue in the Brahminical sense meant the performance of duty, faith, self-abnegation, work. Contemplation and confession satisfied the Buddhists. It was but natural that this religion of ease soon found many followers; being the religion of a yellow, it appealed to the race instincts of the yellows.
Nothing demonstrates the superiority of the whites over the yellows better than the fact that for a thousand years Buddhism existed in India, without being able to change the Brahminical order in the least. About 500 A.D. Buddhism considered itself strong enough to supplant Brahmanism. The result was war, which finally ended in the complete expulsion of Buddhism from India. This success the Brahminical order achieved, notwithstanding the fact that it was continuously at war with foreign enemies.
After the time of the Sultan of Ghasna, the Brahminical society did not have a moment's peace. After Mahmud's Persians came the Turks, the Mongols, the Afghanists, the Persians of Nadir Shah, the Portuguese, the French, and the English. None of them was able to break the Brahminical system.
Buddhism had this baneful effect upon India, that, by disregarding the caste system, the Buddhists increased the Chandala class enormously. The time came when there was no family without mongrel members; the meaning of varna was forgotten. It came to mean work, occupation; and the mongrel was no longer held in contempt, but the workman. The caste system, that wonderful invention which for millenniums enabled the Hindoos to remain true to themselves, to produce art, science, a great religion, civilization, has become a curse and a folly. Why should there be a caste system where all are Chandalas? The white-yellow-black mongrel is worthless. As far as the progress of civilization, the progress of man is concerned, three hundred million rats might as well be fed as three hundred million mongrels. The caste system has no power to demongrelize vitiated blood.
In the last centuries Brahmanism has degenerated rapidly, and it is now fast crumbling to pieces; not because the English are in India, but because the impetus which the Hindoos, before they became extinct, gave to it is expending itself. In a like manner the Roman system outlived the death of the last Roman by several centuries. The English rule India to-day; and that foreigners, Aryans, should rule the degenerate offspring of the Hindoos is not only just, but in accordance with the Hindoo Scriptures: "Indra is the companion of the Arya and increases the Aryan power, Indra gives the earth to the Arya and spreads all over the earth the Aryan laws." The literature of the Hindoos is the only one in India deserving of the name. Sanscrit is the only language of poetry, drama, law, philosophy. The deterioration of the Hindoos can be traced through the centuries, in their art, their science, their literature, and their religion.
Many surgical operations, which we consider triumphs of modern surgery, were invented by the Hindoos. They were skilled in performing amputations, lithotomy, abdominal and uterine operations; they operated for hernia, fistula, piles; they set broken bones and had specialists in rhinoplasty or operations for restoring lost ears and noses, operations which modern surgeons have borrowed from them. To-day the medical and surgical knowledge of the mongrel calling himself Hindoo is nil.
The Hindoos invented the so-called Arabic notation of numbers, and algebra; to-day they have no mathematical science deserving of the name.
The later epics of the Hindoos are of an artificial character. The ancient epics are great works, which abound in passages of high poetic beauty. Plays written later than the eleventh century belong to the period of decline. One of them, the Anargha-Raghava, a drama full of obscurities and of commonplace sentiments, enjoys a higher reputation with the mongrels of the present age than the masterpieces of Kalidasa. Many of these later dramas are incomplete in their dialogue.
The absurdities of modern Brahmanism are known. The great Brahmins of the Saras vati would regard it as defiled by association with the Dasyu.
The study of the literature of the Hindoos taught us that the vicious practices which prevail in India are late innovations; that is, inventions of the post-Hindoo mongrels. Thus the rite of suttee (cremation of the widow) sprang up as a local habit, and on becoming more prevalent received the sanction of the Brahminical mongrels. The English stamped out the atrocious custom, and the depraved instinct of the mongrels invented the " cold suttee." The Hindoo Scriptures do not authorize the cremation of the widow, but bid her return to her home and resume her duties. The cow has always been held in India in high esteem. She was not, however, the " Saint Cow " that she now is. To-day the eating of a beef steak in India is a cardinal sin, while in Hindoo times beef was an ordinary article of food.
The position of women in India to-day is degraded. The Maha-bharata tells us of the esteem in which women were held in Maha-bharata times:
"A wife is half the man, his truest friend,
A loving wife is a perpetual spring
Of virtue, pleasure, wealth; a faithful wife
Is his best aid in seeking heavenly bliss;
A sweetly speaking wife is a companion
In solitude; a father in advice;
A mother in all seasons of distress;
A rest in passing through life's wilderness."
In order to clearly demonstrate the height from which the Hindoos have fallen, it will be best to quote from their ancient writings; and it will be noticed that many of the Brahminical sentiments are identical with Christian sentiments as we find them in the Gospels, an identity due to the fact that both are religions by Aryans for Aryans. The ancient Hindoos had a simple theistic creed, now innumerable gods crowd the Pantheon, appealing to the instincts of the mongrels. The post-Hindoo is ripe for Buddhism, for Christianity, the vegetable pantheon of the Egyptians, or any other creed that may be preached him. The mongrel, being destitute of character, can accept and adopt anything. I quote from the Bhagavad-Gita:
"Many are my births that are passed, many are thine too, Arjuna; I know them all, but thou knowest them not." (Cf. John viii. 14.)
"For the establishment of righteousness am I from time to time born." (Cf. John xviii. 37, John hi. 3.)
"I am dearer to the wise than all possessions, and he is dear to me."
"The unbeliever, the ignorant, and he of a doubting mind perish utterly." (Cf. Mark xvi. 16.)
"In him are all beings, by him this universe was spread out." (Cf. Acts xvii. 28.)
"Deluded men despise me when I have taken human form." (Cf. John i. 10.)
"In all the Vedas I am to be known." (Cf. John v. 39.)
Read Chapter XI, called "The Vision" (Krishna and Arjuna).
In Panini, the Hindoos have produced the greatest grammarian that ever lived, whose grammar is the great standard of Sanscrit. It is one of the most remarkable literary works that the world has ever seen, and no other country produced a grammatical system at all comparable to it, either for originality of plan or for analytical subtlety. Panini's grammar was criticized by the celebrated Katyayana. His great rival was Patanjali.
We know from the Rig-veda that the movements of the moon and its use as the time measurer were studied by the Hindoos as early as 500 B.C. Aryabata knew the causes of solar and lunar eclipses, and noticed the motion of the solstitial and equinoctial points. He taught that the earth is a sphere and revolves on its own axis. To the Hindoos is due the invention of algebra and its application to astronomy and geometry. They were acquainted with the properties of the magnet.
From Yajnavalkya's law book I quote:
"Some expect the whole result from destiny or from the inherent nature of things; some expect it from the lapse of time, and some from man's own effort. Other persons, of wiser judgment, expect it from a combination of all these."
"When a Brahmin is a thief, he must be marked with a hot iron and banished from the country."
"Whoever falsifies scales, and edicts, measures or coins, or does business with them so falsified, should be made to pay the highest fine."
"Any one who adulterates medicine, or oil, or salt, or perfume, or corn, or sugar, or other commodities, should be made to pay sixteen Panas."
"The highest fine should be imposed on those who, knowing the rise or fall in prices, combine to make a price of their own to the detriment of workmen and artisans."
Of the ancient Hindoo epics, Monier Williams says: "Notwithstanding the wilderness of exaggeration and hyperbole through which the reader of the Indian epics has occasionally to wander, there are in the whole range of the world's literature few more charming poems than the Ramayana. The classical purity, clearness, and simplicity of its style, the exquisite touches of true poetic feeling with which it abounds, its graphic descriptions of heroic incidents and nature's grandest scenes, the deep acquaintance it displays with the conflicting workings and most refined emotions of the human heart, all entitle it to rank among the most beautiful compositions that have appeared at any time or in any country. It is like a spacious and delightful garden, — here and there allowed to run wild, but teeming with fruits and flowers, watered by perennial streams, and even its most tangled thickets intersected with delightful pathways."
The following sentiments are found in the Ramayana and in the Maha-Bharata:
"Even to foes who visit us as guests
Due hospitality should be displayed;
The tree screens with its leaves the man, who fells it.
"This is the sum of all true righteousness.
Treat others, as thou wouldst thyself be treated.
Do nothing to thy neighbour, which hereafter
Thou wouldst not have thy neighbour do to thee.
In causing pleasure, or in giving pain,
In doing good, or injury to others,
In granting or refusing a request,
A man obtains a proper rule of action
By looking on his neighbour as himself.
"No being perishes before his time,
Though by a hundred arrows pierced; but when
His destined moment comes, though barely pricked
By a sharp point of grass, he surely dies.
"He by whose hands the swans were painted white,
And parrots green, and peacocks many hued,
Will make provisions for thy maintenance.
"Strive not too anxiously for a subsistence,
Thy maker will provide thee sustenance,
No sooner is a human being born,
Than milk for his support streams from the breast."
-- Hitopadesa, Monier Williams.
Of Hindoo dramatists, Kalidasa and Bhavabhuti are superior to most of the Western poets. Kalidasa's "Sakuntala" drew unqualified praise from Gothe, in the following words:
"Wouldst thou the young year's blossoms and the fruit of its decline,
And all by which the soul is charmed, enraptured, feasted, fed?
Wouldst thou the earth and heaven itself in one sole name combine?
I name thee, Sakuntala, and all at once is said."
-- Monier Williams.
The Hindoos were a great race. Their death was a loss to the world, a loss that it is impossible to over-estimate. Men who call themselves Hindoos still exist, Sanscrit derivatives are still spoken, the Hindoo spirit, however, is dead; the noble blood has been lost in the Indian quagmire, in the yellow-black-white swamp.
It would seem that nothing in this world could bring about the deterioration and degradation of as great a race as the Hindoo race; but bastardization, mongrelization, continued throughout many centuries, has done it.
The history of the Hindoos, like that of the Jews, proves that race is more important than home, country, flag, and everything else put together.
Great was the Hindoo; worthless is the mongrel.
Read "Indian Wisdom," by Monier Williams; "The Inequality of the Human Races," by A. Conte de Gobineau; "Volkstum und Weltmacht in der Geschichte," by Albrecht Wirth.
Note. The translations are from Monier Williams's "Indian Wisdom."