History Of Ancient Civilization Part 5

The religion of the Brahmans was egoistic. Buddha had compa.s.sion on men, he loved them, and preached love to his disciples. It was just this word of sympathy of which despairing souls were in need. He bade to love even those who do us ill. Purna, one of his disciples, went forth to preach to the barbarians. Buddha said to him to try him, "There are cruel, pa.s.sionate, furious men; if they address angry words to you, what would you think?" "If they addressed angry words to me,"

said Purna, "I should think these are good men, these are gentle men, these men who attack me with wicked words but who strike me neither with the hand nor with stones." "But if they strike you, what would you think?" "I should think that those were good men who did not strike me with their staves or with their swords." "But if they did strike you with staff and sword, what would you think then?" "That those are good men who strike me with staff and sword, but do not take my life." "But if they should take your life?" "I should think them good men who delivered me with so little pain from this body filled as it is with pollution." "Well, well, Purna! You may dwell in the country of the barbarians. Go, proceed on the way to complete Nirvana and bring others to the same goal."

=Fraternity.=--The Brahmans, proud of their caste, a.s.sert that they are purer than the others. Buddha loves all men equally, he calls all to salvation even the pariahs, even the barbarians--all he declares are equal. "The Brahman," said he, "just like the pariah, is born of woman; why should he be n.o.ble and the other vile?" He receives as disciples street-sweepers, beggars, cripples, girls who sleep on dung-hills, even murderers and thieves; he fears no contamination in touching them. He preaches to them in the street in language simple with parables.

=Tolerance.=--The Brahmans pa.s.sed their lives in the practice of minute rites, regarding as criminal whoever did not observe them.

Buddha demanded neither rites nor exertions. To secure salvation it was enough to be charitable, chaste, and beneficent. "Benevolence,"

says he, "is the first of virtues. Doing a little good avails more than the fulfilment of the most arduous religious tasks. The perfect man is nothing unless he diffuses himself in benefits over creatures, unless he comforts the afflicted. My doctrine is a doctrine of mercy; this is why the fortunate in the world find it difficult."

=Later History of Buddhism.=--Thus was established about 500 years before Christ a religion of an entirely new sort. It is a religion without a G.o.d and without rites; it ordains only that one shall love his neighbor and become better; annihilation is offered as supreme recompense. But, for the first time in the history of the world, it preaches self-renunciation, the love of others, equality of mankind, charity and tolerance. The Brahmans made bitter war upon it and extirpated it in India. Missionaries carried it to the barbarians in Ceylon, in Indo-China, Thibet, China, and j.a.pan. It is today the religion of about 500,000,000[26] people.

=Changes in Buddhism.=--During these twenty centuries Buddhism has undergone change. Buddha had himself formed communities of monks.

Those who entered these renounced their family, took the vow of poverty and chast.i.ty; they had to wear filthy rags and beg their living. These religious rapidly multiplied; they founded convents in all Eastern Asia, gathered in councils to fix the doctrine, proclaimed dogmas and rules. As they became powerful they, like the Brahmans, came to esteem themselves as above the rest of the faithful. "The layman," they said, "plight to support the religious and consider himself much honored that the holy man accepts his offering. It is more commendable to feed one religious than many thousands of laymen."

In Thibet the religious, men and women together, const.i.tute a fifth of the entire population, and their head, the Grand Lama, is venerated as an incarnation of G.o.d.

At the same time that they transformed themselves into masters, the Buddhist religious constructed a complicated theology, full of fantastic figures. They say there is an infinite number of worlds. If one surrounded with a wall a s.p.a.ce capable of holding 100,000 times ten millions of those worlds, if this wall were raised to heaven, and if the whole s.p.a.ce were filled with grains of mustard, the number of the grains would not even then equal one-half the number of worlds which occupy but one division of heaven. All these worlds are full of creatures, G.o.ds, men, beasts, demons, who are born and who die. The universe itself is annihilated and another takes its place. The duration of each universe is called _kalpa_; and this is the way we obtain an impression of a kalpa: if there were a rock twelve miles in height, breadth, and length, and if once in a century it were only touched with a piece of the finest linen, this rock would be worn and reduced to the size of a kernel of mango before a quarter of a kalpa had elapsed.

=Buddha Transformed into a G.o.d.=--It no longer satisfied the Buddhists to honor their founder as a perfect man; they made him a G.o.d, erecting idols to him, and offering him wors.h.i.+p. They adored also the saints, his disciples; pyramids and shrines were built to preserve their bones, their teeth, their cloaks. From every quarter the faithful came to venerate the impression of the foot of Buddha.

=Mechanical Prayer.=--Modern Buddhists regard prayer as a magical formula which acts of itself. They spend the day reciting prayers as they walk or eat, often in a language which they do not understand.

They have invented prayer-machines; these are revolving cylinders and around these are pasted papers on which the prayer is written; every turn of the cylinder counts for the utterance of the prayer as many times as it is written on the papers.

=Amelioration of Manners.=--And yet Buddhism remains a religion of peace and charity. Wherever it reigns, kings refrain from war, and even from the chase; they establish hospitals, caravansaries, even asylums for animals. Strangers, even Christian missionaries, are hospitably received; they permit the women to go out, and to walk without veiling themselves; they neither fight nor quarrel. At Bangkok, a city of 400,000 souls, hardly more than one murder a year is known.

Buddhism has enfeebled the intelligence and sweetened the character.[27]

FOOTNOTES:

[22] The process is as follows: when a word (or rather a root) is found in several Aryan languages at once, it is admitted that this was in use before the dispersion occurred, and therefore the people knew the object designated by the word.

[23] The Punjab.--ED.

[24] Prayer of the Mahabarata cited by Lenormant.

[25] A spirituous liquor made by the natives.--ED.

[26] A high estimate.--ED.

[27] India is for us the country of the Vedas, the Brahmans, and Buddha.

We know the religion of the Hindoos, but of their political history we are ignorant.

CHAPTER VI

THE PERSIANS

THE RELIGION OF ZOROASTER

=Iran.=--Between the Tigris and the Indus, the Caspian Sea and the Persian Gulf rises the land of Iran, five times as great as France,[28] but partly sterile. It is composed of deserts of burning sand and of icy plateaux cut by deep and wooded valleys. Mountains surround it preventing the escape of the rivers which must lose themselves in the sands or in the salt lakes. The climate is harsh, very uneven, torrid in summer, frigid in winter; in certain quarters one pa.s.ses from 104 above zero to 40 below, from the cold of Siberia to the heat of Senegal. Violent winds blow which "cut like a sword."

But in the valleys along the rivers the soil is fertile. Here the peach and cherry are indigenous; the country is a land of fruits and pastures.

=The Iranians.=--Aryan tribes inhabited Iran. Like all the Aryans, they were a race of shepherds, but well armed and warlike. The Iranians fought on horseback, drew the bow, and, to protect themselves from the biting wind of their country, wore garments of skin sewed on the body.

=Zoroaster.=--Like the ancient Aryans, they first adored the forces of nature, especially the sun (Mithra). Between the tenth and seventh[29]

centuries before our era their religion was reformed by a sage, Zarathustra (Zoroaster). We know nothing certainly about him except his name.

=The Zend-Avesta.=--No writing from the hand of Zoroaster is preserved to us; but his doctrine, reduced to writing long after his death, is conserved in the Zend-Avesta (law and reform), the sacred books of the Persians. It was a compilation written in an ancient language (the Zend) which the faithful themselves no longer understood. It was divided into twenty-one books, inscribed on 12,000 cow skins, bound by golden cords. The Mohammedans destroyed it when they invaded Persia.

But some Persian families, faithful to the teaching of Zoroaster, fled into India. Their posterity, whom we call Pa.r.s.ees, have there maintained the old religion. An entire book of the Zend-Avesta and fragments of two others have been found among them.

=Ormuzd and Ahriman.=--The Zend-Avesta is the sacred book of the religion of Zoroaster. According to these writings Ahura Mazda (Ormuzd), "the omniscient sovereign," created the world. He is addressed in prayer in the following language: "I invoke and celebrate the creator, Ahura Mazda, luminous, glorious, most intelligent and beautiful, eminent in purity, who possessest the good knowledge, source of joy, who hast treated us, hast fas.h.i.+oned us, and hast nourished us." Since he is perfect in his goodness, he can create only that which is good. Everything bad in the world has been created by an evil deity, Angra Manyou, (Ahriman), the "spirit of anguish."

=Angels and Demons.=--Over against Ormuzd, the G.o.d and the creator, is Ahriman, wicked and destructive. Each has in his service a legion of spirits. The soldiers of Ormuzd are the good angels (yazatas), those of Ahriman the evil demons (devs). The angels dwell in the East in the light of the rising sun; the demons in the West in the shadows of the darkness. The two armies wage incessant warfare; the world is their battleground, for both troops are omnipresent. Ormuzd and his angels seek to benefit men, to make them good and happy; Ahriman and his demons gnaw around them to destroy them, to make them unhappy and wicked.

=Creatures of Ormuzd and Ahriman.=--Everything good on the earth is the work of Ormuzd and works for good; the sun and fire that dispel the night, the stars, fermented drinks that seem to be liquid fire, the water that satisfies the thirst of man, the cultivated fields that feed him, the trees that shade him, domestic animals--especially the dog,[30] the birds (because they live in the air), among all these the c.o.c.k since he announces the day. On the other hand everything that is baneful comes from Ahriman and tends to evil: the night, drought, cold, the desert, poisonous plants, thorns, beasts of prey, serpents, parasites (mosquitoes, fleas, bugs) and animals that live in dark holes--lizards, scorpions, toads, rats, ants. Likewise in the moral world life, purity, truth, work are good things and come from Ormuzd; death, filth, falsehood, idleness are bad, and issue from Ahriman.

=Wors.h.i.+p.=--From these notions proceed wors.h.i.+p and morality. Man ought to adore the good G.o.d[31] and fight for him. According to Herodotus, "The Persians are not accustomed to erect statues, temples, or altars to their G.o.ds; they esteem those who do this as lacking in sense for they do not believe, as the Greeks do, that the G.o.ds have human forms."[32] Ormuzd manifests himself only under the form of fire or the sun. This is why the Persians perform their wors.h.i.+p in the open air on the mountains, before a lighted fire. To wors.h.i.+p Ormuzd they sing hymns to his praise and sacrifice animals in his honor.

=Morality.=--Man fights for Ormuzd in aiding his efforts and in overcoming Ahriman's. He wars against darkness in supplying the fire with dry wood and perfumes; against the desert in tilling the soil and in building houses; against the animals of Ahriman in killing serpents, lizards, parasites, and beasts of prey. He battles against impurity in keeping himself clean, in banis.h.i.+ng from himself everything that is dead, especially the nails and hair, for "where hairs and clipped nails are, demons and unclean animals a.s.semble." He fights against falsehood by always being truthful. "The Persians,"

says Herodotus,[33] "consider nothing so shameful as lying, and after falsehood nothing so shameful as contracting debts, for he who has debts necessarily lies." He wars against death by marrying and having many children. "Terrible," says the Zend-Avesta, "are the houses void of posterity."

=Funerals.=--As soon as a man is dead his body belongs to the evil spirit. It is necessary, then, to remove it from the house. But it ought not to be burned, for in this way the fire would be polluted; it should not be buried, for so is the soil defiled; nor is it to be drowned, and thus contaminate the water. These dispositions of the corpse would bring permanent pollution. The Persians resorted to a different method. The body with face toward the sun was exposed in an elevated place and left uncovered, securely fixed with stones; the bearers then withdrew to escape the demons, for they a.s.semble "in the places of sepulture, where reside sickness, fever, filth, cold, and gray hairs." Dogs and birds, pure animals, then come to purify the body by devouring it.

=Destiny of the Soul.=--The soul of the dead separates itself from the body. In the third night after death it is conducted over the "Bridge of a.s.sembling" (Schinvat) which leads to the paradise above the gulf of inferno. There Ormuzd questions it on its past life. If it has practised the good, the pure spirits and the spirits of dogs support it and aid it in crossing the bridge and give it entrance into the abode of the blest; the demons flee, for they cannot bear the odor of virtuous spirits. The soul of the wicked, on the other hand, comes to the dread bridge, and reeling, with no one to support it, is dragged by demons to h.e.l.l, is seized by the evil spirit and chained in the abyss of darkness.

=Character of Mazdeism.=--This religion originated in a country of violent contrasts, luxuriant valleys side by side with barren steppes, cool oases with burning deserts, cultivated fields and stretches of sand, where the forces of nature seem engaged in an eternal warfare.

This combat which the Iranian saw around him he a.s.sumed to be the law of the universe. Thus a religion of great purity was developed, which urged man to work and to virtue; but at the same time issued a belief in the devil and in demons which was to propagate itself in the west and torment all the peoples of Europe.

THE PERSIAN EMPIRE

=The Medes.=--Many were the tribes dwelling in Iran; two of these have become noted in history--the Medes and the Persians. The Medes at the west, nearer the a.s.syrians, destroyed Nineveh and its empire (625).

But soon they softened their manners, taking the flowing robes, the indolent life, the superst.i.tious religion of the degenerate a.s.syrians.

They at last were confused with them.

=The Persians.=--The Persians to the east preserved their manners, their religion, and their vigor. "For twenty years," says Herodotus, "the Persians teach their children but three things--to mount a horse, to draw the bow, and to tell the truth."

=Cyrus.=--About 550 Cyrus, their chief, overthrew the king of the Medes, reunited all the peoples of Iran, and then conquered Lydia, Babylon, and all Asia Minor. Herodotus recounts in detail a legend which became attached to this prince. Cyrus himself in an inscription says of himself, "I am Cyrus, king of the legions, great king, mighty king, king of Babylon, king of Sumir and Akkad, king of the four regions, son of Cambyses, great king of Susiana, grand-son of Cyrus, king of Susiana."

=The Inscription of Behistun.=--The eldest son of Cyrus, Cambyses, put to death his brother Smerdis and conquered Egypt. What occurred afterward is known to us from an inscription. Today one may see on the frontier of Persia, in the midst of a plain, an enormous rock, cut perpendicularly, about 1,500 feet high, the rock of Behistun. A bas-relief carved on the rock represents a crowned king, with left hand on a bow; he tramples on one captive while nine other prisoners are presented before him in chains. An inscription in three languages relates the life of the king: "Darius the king declares, This is what I did before I became king. Cambyses, son of Cyrus, of our race, reigned here before me. This Cambyses had a brother Smerdis, of the same father and the same mother. One day Cambyses killed Smerdis. When Cambyses had killed Smerdis the people were ignorant that Smerdis was dead. After this Cambyses made an expedition to Egypt and while he was there the people became rebellious; falsehood was then rife in the country, in Persia, in Media and the other provinces. There was at that time a magus named Gaumata; he deceived the people by saying that he was Smerdis, the son of Cyrus. Then the whole people rose in revolt, forsook Cambyses and went over to the pretender. After this Cambyses died from a wound inflicted by himself.

"After Gaumata had drawn away Persia, Media, and the other countries from Cambyses, he followed out his purpose: he became king. The people feared him on account of his cruelty: he would have killed the people so that no one might learn that he was not Smerdis, the son of Cyrus.

Darius the king declares there was not a man in all Persia or in Media who dared to s.n.a.t.c.h the crown from this Gaumata, the magus. Then I presented myself, I prayed Ormuzd. Ormuzd accorded me his protection.... Accompanied by faithful men I killed this Gaumata and his princ.i.p.al accomplices. By the will of Ormuzd I became king. The empire which had been stolen from our race I restored to it. The altars that Gaumata, the magus, had thrown down I rebuilt to the deliverance of the people; I received the chants and the sacred ceremonials." Having overturned the usurper, Darius had to make war on many of the revolting princes, "I have," said he, "won nineteen battles and overcome nine kings."

=The Persian Empire.=--Darius then subjected the peoples in revolt and reestablished the empire of the Persians. He enlarged it also by conquering Thrace and a province of India. This empire reunited all the peoples of the Orient: Medes and Persians, a.s.syrians, Chaldeans, Jews, Phnicians, Syrians, Lydians, Egyptians, Indians; it covered all the lands from the Danube on the west to the Indus on the east, from the Caspian Sea on the north to the cataracts of the Nile on the south. It was the greatest empire up to this time. One tribe of mountaineers, the last to come, thus received the heritage of all the empires of Asia.