The Indian tendency to religious speculation developed a second relig ions system from this pure naturalism. During the Vedic period the virtues had also been venerated as deities, and now abstract divinities were established by the side of the old natural gods, whose significance was no longer understood. The supreme deity was conceived to be the universal, the Brahma (that is, "the great"), which, existing by itself, generated in itself by self-contemplation a creative desire: thus Kama (love) came into existence, and through it all that is was called to life.
Besides this universal being, which could never become popular, there were deities of the people. Some of them, as Vishnu, are mentioned incidentally in the Vedas, while others, as Siva, are not spoken of. The old gods remained, but without their old significance. In a later form of Brahmanism the deity appears as triple being"— consisting of Brahma the creator, Vishnu the preserver, and Siva the destroyer. Some sects confined their worship to the latter two (p1. 107, 2). All gods, however, are deemed mortal, for Kala, the god of time, annihilates them, and finally himself, and all again return to Brahma.
In order that man may as soon as possible reach this highest point, this identification with Brahma, he must practise the strictest holiness; which, however, is not meritorious unless it is in exact conformity with the ritual; consequently, a multitude of external postures, washings, pil grimages, etc. are obligatory, especially for the Brahmans (t/. toff, 1). Sin hinders union with God, bnt it can he overcome by devotion and mortification; and by conquering sensuality, human affections, and all earthly thoughts the devotee is absorbed directly into the deity. From such views has grown the asceticism of the Indian sages, which has often reached incredible degrees.
(founded by Prince Gantama, called Buddha— that is, "the enlightened one") developed from Brahmankin in the sixth century B. C., and was made the state religion about the year 250 n. c. Buddha claimed to be no more than human. Ire prized virtue, and disputed the value of works and ceremonies; he rejected the theory of one religion for the people and another for the sages; and, as he preached the equality of all men, he wished to abolish the system of castes. Buddh ism recognizes no personal gods, but only an Absolute Existence, the cause of the established order of the universe, to which all things will eventually return. Still, the veneration of numerous spirits and saints prevails among the people in opposition to this nihilism. It also holds the view that by doing penance and by meditation one will reach the greatest bliss—that is, become one with the fundamental principle of existence. The Buddhist ascetics frequently live together in cloisters.
Buddhism could not retain its place in India: it disappeared thence in the sixteenth century, but, as we have already seen, it has spread widely in Eastern Asia. It unquestionably has great merits: above all, it teaches that true morality rests on a kind feeling toward our fellow-men. Its abstract character sufficed for the sober East Asiatics, but not for the Indians; consequently, ancient pagan views were retained among both Buddhists and Brahmans, such as the veneration of different animals (apes, snakes, etc.), or of trees (as the banyan, Fiats or of mountains,
which were believed to be incarnations or companions or seats of the deity.
Superstitions.—Prohibitions of food prevail, also countless supersti tions—ordeals (oaths were seldom taken) and amulets (generally worn about the neck; for example, pl. Io7,figs. 6, 8). The latter frequently consist of the image of an ancestor, for the belief in guardian spirits and in the protecting power of the dead is common. The souls are also feared, and during the night no Indian can be easily prevailed upon to go to a place whence corpses have been brought or where the dead have been cremated, or to the small buildings in which their ashes are stored (p1. ioS, fig. 2).
The Indians believe in a Hereafter, in reward or punishment for deeds committed on earth, and that each person's condition in this world is determined by deeds done in former states through which he has passed. Dead-offerings are deemed helpful to the departed, that they may become blessed, and consequently all are anxious to raise children who may per form the pions duty of making these offerings for them. Some tribes erect for the deceased small houses like temples, and place within them boards or pieces of wood on which are rudely-carved pictures of the departed or scenes from their lives (pi ioS, fig. 4).
The religious activity of the Indians has given rise to a number of other sects, such as the Jains, who endeavored to reform Brahmanism, and the Sikhs, deists without any caste distinctions, who recognize only prayer and purification as a worship of God. Even at present their religious life is not dormant. A sect has lately arisen called the Brahmo-Samaj, or " Church of Brahma," which endeavors to give a new form and a new life to the old Brahmanic religion. The marked Christian tendency of this latest form is an important phenomenon of modern India.
We must content ourselves with this short description of the varieties of Indian life. India created Buddhism: at an early period it developed a solid civilization, which has had an important influence in history; and it has produced in the field of imagination results which are the greatest triumph of the Indian intellect and which have widely influenced the civilization of mankind. We do not refer to extant Indian poems, which, though they are often prolix and insipid, contain much that is most beau tiful; almost all the fables and fairy-tales and many of the novels which for thousands of years have been a source of pleasure to the whole world —to the Koi-Koin and the Chinese as well as to us—are of Indian origin. Other nations rank infinitely higher in the forms of poetry, but the poetical invention of the Indians remains unsurpassed, and cannot be too highly appreciated. In this regard they may be said to have laid the foundation of all poetry. (Sec INDIANS and illus. Vol. II.)